צו

[Hebrew: בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ...]

To: My beloved son, my dear one. [Yitzchok] There is no word on my tongue now to write you anything.

And my mind is not clear either. But even so — I have fulfilled your wish and written you at any rate a letter of peace — and I have already written you much — and what more shall I add to speak to you, my son? And also according to your words you will be here soon, if Hashem wills. And face to face we will speak what Hashem sends to our mouths. And may Hashem illuminate your eyes each day to find true counsel — according to that day and that hour — to strengthen yourself with all strength. And the essential thing is to gladden one's soul at every time through the greatness of His salvation and His awesome wonders — Yisborach — that we merited not to oppose such holy books as these — which have no comparison [אֲשֶׁר זָכִינוּ לִבְלִי לְהִתְנַגֵּד עַל סְפָרִים קְדוֹשִׁים כָּאֵלֶּה — the specific merit named here is not opposition in general but the defined historical opposition of the Misnagdim — those who opposed: the very name Misnagdim comes from the root hispaged — to oppose. The community faced real historical opponents who actively rejected and condemned the Rebbe's holy books. The merit Reb Nussun names is the mercy of not having joined that defined camp — of not having become a Misnaged against these sacred works. This is not an abstract spiritual failing he describes but a concrete historical reality in which people of his generation chose one side or the other]. Turn in them and turn in them and grow old and worn in them — and snatch each day the study of the Shulchan Aruch and his holy books — of blessed memory — and Tehillim — and the prayers — and a little personal speech between himself and his Creator — and do not let all these things seem old to you — things we have spoken of so many times — rather let them be in your eyes each day as new. And in truth — one who has a Jewish heart and looks upon the truth — they truly are new each time — for each day and day entirely new things are made. And some we see with the senses — and each day what is made is made. Wondrous and awesome new things — all in the matter of the Head-of-House — how to bring the light of His holiness and truth into the world [הַכֹּל בְּעִנְיַן הָרֹאשׁ בַּיִת — the Head-of-House: a kabbalistic term from the Rebbe's teachings for the highest sefirah, Keter, understood as the master of the household from which all the divine flow descends. The daily renewal of the world is a continuous act of the Head-of-House bringing His light and truth into creation] — as we say: and in His goodness He renews each day always the works of creation. Bereishis is the Head-of-House, as is known [בְּרֵאשִׁית הוּא רֹאשׁ בַּיִת כַּיָּדוּעַ — the kabbalistic wordplay: Bereishis — the Torah's first word — contains within it rosh bayis: the Head-of-House. Every day's renewal of creation re-enacts the original act of Bereishis — the Head-of-House bringing His light through the letter beis — the beis of bayis, house]. That is — that every day Hashem Yisborach renews in His goodness the act of the river going out from Eden [הַנָּהָר הַיּוֹצֵא מֵעֵדֶן — B'reishis 2:10: "and a river went out from Eden to water the garden." The river from Eden: the central kabbalistic symbol for the continuous divine flow of abundance sustaining all creation — the same river cited in Letter 97 as the spring going out from the House of Hashem] [B'reishis 2:10] — which is the simple foundation [יְסוֹד הַפָּשׁוּט — the pure undivided Yesod: the divine channel before it divides into four rivers. Each day's renewal is a new flowing of this simple foundation from the Source before it branches] drawn from the Head-of-House — and understand these things well — for it is impossible to explain them in the open field — and I have already spoken of this a little on the road — as you will hear from Rabbi Nachman. And may Hashem illuminate our eyes in the truth of His holy Torah. And may we merit to walk in His ways and His counsels each day — until Hashem will look down and see from heaven [עַד יַשְׁקִיף וְיֵרֶא ה' מִשָּׁמַיִם — Eichah 3:50: Yirmiyahu's anguished waiting verse — already cited in Letter 68. Here it is the closing aspiration: all the daily practice leads toward the moment when Hashem looks down and sees and draws us near] — and draw us near in His love and His compassion to His service in truth all our days forever. The words of your father — who awaits His salvation, Yisborach. Nussun of Breslov. [Translator's Note: Overview: A letter with no date and no clear mind — that opens unexpectedly into kabbalistic depth. The merit of *l'bilti l'hispaged* — not having opposed — is now identified precisely: it is the specific historical merit of not having become a Misnaged against the Rebbe's holy books, given that real opponents in that generation chose to condemn them. Then: *Bereishis hu rosh bayis* — the daily renewal of creation is the renewal of the river from Eden (B'reishis 2:10), the *yesod hapashut*, drawn from the Head-of-House. Closing: *ad yashkif v'yireh Hashem mishamayim* (Eichah 3:50), returning from Letter 68. Key Themes L'bilti L'hispaged — The Specific Merit Not opposition in general — but the defined historical category of the Misnagdim, those who actively opposed the Rebbe's holy books. The mercy named is the concrete historical mercy of not having joined that camp — of not having become a Misnaged against these sacred works.]

[Hebrew: נָתָן מִבְּרֶסְלֶב...]