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To: My beloved son. [Yitzchok] May the King who forgives and pardons enable us to accomplish the petition of Forgive us, please on this holy and awesome Yom Kippur coming upon us for good [מֶלֶךְ מוֹחֵל וְסוֹלֵחַ / סְלַח נָא — the opening

phrase draws on the Yom Kippur liturgy's central refrain. Selach Na is Moshe's prayer from Bamidbar 14:19 at the sin of the spies — the paradigmatic cry of forgiveness. In Likutay Moharan II:7, the Rebbe reveals that the letters of the word Chanukah (חנוכה) are encoded within the verse Selach Na — and that through Yom Kippur's petition for forgiveness one reaches the level of Chanukah's illumination] — until we merit a good Chanukah — a Chanukah for the dedication of the Holy Temple that will be built speedily in our days [See Likutay Moharan II:7]. And for now we should merit to dedicate the minor sanctuary [מִקְדָּשׁ מְעַט — Yechezkel 11:16: "yet I have been to them as a minor sanctuary in the lands to which they have gone" — and Rashi explains: the synagogues and houses of study are the minor sanctuaries of exile. Reb Nussun applies it directly to the Uman building: the holy house of study at the Rebbe's resting place is the mikdash me'at — the small sanctuary — whose dedication is the Chanukah of our time] [Yechezkel 11 — see Rashi there] — which we are engaged in building — that we merit it to be completed in perfection in this coming year — and to pray in it on the very close and very imminent holy Rosh Hashanah coming upon us. For the year blossoms and flies [הַשָּׁנָה פּוֹרַחַת מְאֹד — the verb porach, from the root פרח, means both to blossom and to fly: the year blossoms like a flower and flies like a bird. The image draws on the poignancy of Iyov 14:2 — "he blossoms like a flower and is cut off — he flees like a shadow and does not remain" — and Iyov 20:8 — "he flies like a dream and cannot be found." The year does not merely pass; it blossoms beautifully and then flies away — and Rosh Hashanah of the next year is already almost upon us] — and Rosh Hashanah of the coming year will soon arrive. Would that we merit this year to draw upon ourselves the holiness of the past Rosh Hashanah and the coming one — and we merit to pour out our hearts like water before Hashem each day — especially on this great and awesome day — and we merit to a good sealing forever. Your letter I received at the beginning of this night. And certainly it had not entered my mind to write you these things now. But it was from Hashem that the bearer of this letter is travelling now in such haste —

at which angels hasten [אֲשֶׁר מַלְאָכִים יֵחָפֵזוּן — the Yom Kippur Musaf Kedushah: the unique Kedushah of Yom Kippur's Musaf prayer includes the phrase malochim yechafezun — "angels hasten" — as part of its description of the heavenly trembling before the divine presence on this day. Reb Nussun cites the very Kedushah of the day that is about to begin: the messenger travels at midnight with the urgency of the angels in Yom Kippur's own sacred prayer] — and because of the rush now I did not want to write — but I remembered — perhaps this is connected to the receiving of the holy Yom Kippur coming upon us for good. And now I see this with my own eyes — that Hashem Yisborach arranged for me to remind you of the matter of the petition of Selach Na in order to merit to Chanukah. And certainly it is worthy — very worthy — to write now about such a wonderful and awesome thing — that we merited through His wondrous kindness that there was revealed in our days a concealed and hidden and secret mystery — that many, many holy supernal worlds did not know of — and in our days, in our very own days, there was revealed such a new secret teaching. And beyond the sweetness of the holiness of such a new revelation — it is very, very needed by each and every one of us — especially now at this time on Erev Yom Kippur — when we must remember this well and petition Hashem Yisborach greatly: Selach Na and so forth — until we merit a good Chanukah — to draw upon ourselves the illumination of son and student [הֶאָרַת בֵּן וְתַלְמִיד — a key kabbalistic pair in Likutay Moharan II:7. Rabbi Eliezer and Rabbi Yehoshua embody these two dimensions — the one like a son in his closeness, the other like a student in his learning. The Chanukah light illuminates these two relationships between Hashem and Israel] — that each person merit to know — in whatever place he may be, at every time and moment — that Hashem is with him and near to him very, very much — for the whole earth is filled with His glory [מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ — Yeshayahu 6:3: the cry of the seraphim in Yeshayahu's vision. The central verse of divine omnipresence — applied here as practical knowledge accessible to any person in any place at any moment]. And for more than this — look or recall for yourself what is written there. And if you have leisure — it would be good to say the prayer of that awesome Torah close to Yom Kippur or on Yom Kippur itself. And Hashem Yisborach helped us that we spoke much from this Torah on last Shabbos Kodesh in Teplik. Happy are we — how good is our portion and how pleasant our lot — that we know from the treasuries of such exalted secrets — that every single word revives all the souls in the world — even the worst of all — as it is written there: awake and sing for joy, you who dwell in the dust [הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר — Yeshayahu 26:19: "your dead shall live — awake and sing for joy, you who dwell in the dust." Applied in Likutay Moharan II:7 to the spiritual revival of even the most debased souls: the Rebbe's words reach those dwelling in the dust and raise them up] and so forth. And all that you wrote — that you revived yourself through the holy Torah of I will sing to my G-d while I yet exist — this too is connected to it — as you will understand yourself. What shall we say, what shall we speak? [מַה נֹּאמַר מַה נְּדַבֵּר — echoing B'reishis 44:16 (Yehudah's cry before Yosef) and the Yom Kippur confessional: speechlessness before divine abundance] What shall we return to Hashem for all His acts of goodness toward us? [מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ — Tehillim 116:12: the psalmist's cry of gratitude that exceeds all response — already used in Letter 74 for Pesach, now on Erev Yom Kippur at midnight] — that He kept us alive in these generations through such holy delicacies — through the seven restorers of taste [בְּשִׁבְעָה מְשִׁיבֵי טַעַם — the seven dimensions of spiritual nourishment embedded in Likutay Moharan II:7 that can revive the souls of the sick] that can revive and restore — what one calls der kvikn [דֶּר קְוִויקִין — Yiddish: the quickeners, the revivifiers — the folk word for things that restore and revive life, here referring to the Rebbe's teachings as the spiritual nourishment that quickens even the most enfeebled souls] — all the souls in the world — all those who are ill and weak from the sickness of the soul. My son! You have revived me with your words — in what you wrote that you revived yourself through this Torah. This is indeed the measure — and this is very fitting for you. And what you wrote regarding your sorrow and confusions — this is not new to me — for I already know that every time things pass over a person that seem to him as if they had never passed over him before — and in truth it is so — that every time new obstacles and confusions are renewed upon a person. And from this one can understand — that certainly the attribute of good is much greater — and certainly if one overcomes this — one draws upon oneself through this very thing a renewal for good — to be renewed in one's divine service. And it is impossible to extend now on this — and there is yet more vision for the appointed time, if Hashem wills, after the holy Yom Kippur. And everything was worthwhile to make the effort on Erev Yom Kippur — so that from this there would grow the writing to you now about the matter of Selach Na — and if we multiply and say ashraynu — thousands upon thousands of times about this alone — it would not suffice. The words of your father — who writes now in the light of the day — and may the Master of Kindness sate us in the morning with His kindness — and we shall sing and rejoice all our days [יַשְׂבִּיעֵנוּ בַּבֹּקֶר חַסְדּוֹ וּנְרַנְּנָה וְנִשְׂמְחָה כָּל יָמֵינוּ — Tehillim 90:14, the Psalm specifically titled

Tefillas L'Moshe Ish Ha'Elokim — a prayer of Moshe the man of G-d — the only Psalm attributed to Moshe in the entire Psalter. Reb Nussun closes this midnight letter with Moshe's own words, on the very night of the greatest forgiveness Moshe ever achieved for Israel — when on the second Yom Kippur Moshe descended with the second tablets and announced Hashem Hashem El rachum v'chanun. The choice of Moshe's Psalm, on Erev Yom Kippur, at the moment of seeking forgiveness through Selach Na (Moshe's own prayer) — is a precise and deeply layered echo]. Nussun of Breslov. The words of your father — who writes now in the light of the day — and may the Master of Kindness sate us in the morning with His kindness — and we shall sing and rejoice all our days [יַשְׂבִּיעֵנוּ בַּבֹּקֶר חַסְדּוֹ וּנְרַנְּנָה וְנִשְׂמְחָה כָּל יָמֵינוּ — Tehillim 90:14, the Psalm specifically titled Tefillas L'Moshe Ish Ha'Elokim — a prayer of Moshe the man of G-d — the only Psalm attributed to Moshe in the entire Psalter. Reb Nussun closes this midnight letter with Moshe's own words, on the very night of the greatest forgiveness Moshe ever achieved for Israel — when on the second Yom Kippur Moshe descended with the second tablets and announced Hashem Hashem El rachum v'chanun. The choice of Moshe's Psalm, on Erev Yom Kippur, at the moment of seeking forgiveness through Selach Na (Moshe's own prayer) — is a precise and deeply layered echo]. Nussun of Breslov. [Translator's Note: Overview: Written after midnight on Erev Yom Kippur — one of the most charged letters in the collection. Likutay Moharan II:7: *Selach Na* contains the letters of *Chanukah* — Yom Kippur's forgiveness reaches Chanukah's light. The Uman building is the *mikdash me'at* (Yechezkel 11:16). *Porach* — the year blossoms and flies (Iyov). *Malachim yechafezun* corrected to the Yom Kippur *Musaf Kedushah* — the messenger travels at midnight with the urgency of the angels in Yom Kippur's own sacred prayer. *Melo kol ha'aretz kvodo* (Yeshayahu 6:3). *Hakitzu v'ranenu shoknei afar* (Yeshayahu 26:19). The closing from Tehillim 90:14 — *Tefillas L'Moshe* — Moshe's own Psalm, on the very night of the greatest forgiveness Moshe achieved for Israel. Key Themes Selach Na → Chanukah — Likutay Moharan II:7 The Rebbe's revelation that the letters of Chanukah are encoded in

Selach Na — Yom Kippur's petition for forgiveness reaches Chanukah's illumination. A hidden secret revealed in our days. The arc: forgiveness → illumination → dedication.]

[Hebrew: נָתָן מִבְּרֶסְלֶב...]