And may you relish the joy of the festival — and merit to receive the holy Pesach that comes upon us for good — with joy and good heart. And the essential thing: however you currently hold — even so — let the entire service of Pesach and the Sefirah and so forth be new in your eyes [אֵיךְ שֶׁאַתָּה אוֹחֵז עַתָּה, אַף עַל פִּי כֵן יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים כָּל סֵדֶר הָעֲבוֹדָה שֶׁל פֶּסַח וּסְפִירָה — the Breslov teaching of *k'mo tinok b'beis hasefer mamash* (Letter 123) applied to the sacred calendar: receive the holy season as utterly fresh and new regardless of one's current spiritual state. The Pesach service is not contingent on prior achievements; the holy time itself brings new wonders] — for even so — wondrous new things are being made for good with each person of Israel at this holy festival — and certainly you too are included. Especially since we merit to know from the Master of Wonders [מִבַּעַל הַנִּפְלָאוֹת — one of Reb Nussun's specific epithets for the Rebbe throughout the collection. The title creates a deliberate theological parallel with *Adon haNiflaos* — the divine Master of Wonders — which appears in the same sentence below. The pairing is precise: the divine *Adon haNiflaos* acts through the human *Ba'al haNiflaos* — the Rebbe's wonders are expressions of the same divine wonder, not separate from it] — whose every word and every perfect and deep way that he left us as a good inheritance — are all wonders of wonders beyond all investigation [פִּלְאֵי פְּלָאוֹת עַד אֵין חֵקֶר — a superlative upon a superlative, with *ad ein cheiker* — beyond all investigation — adding a third layer of inexhaustibility. The Rebbe's ways are not merely profound but inexhaustible to any depth of inquiry]. And this suffices now to gladden your soul — however it is. And I myself have no joy or vitality except through these things. And beyond this you will understand from yourself — for we have already spoken — praised be G-d — much about this. But the essential thing is to remember them fresh each day — especially in the changing of such holy seasons as these — when it is a mitzvah upon us to multiply the telling of the Exodus from Egypt — in every generation and every year. And my soul knows greatly [וְנַפְשִׁי יוֹדַעַת מְאֹד — an unusually strong personal epistemic claim. Not *ani yodea* — I know — but *nafshi yoda'as* — my soul knows. Knowledge that reaches down to the level of the *nefesh*, the animating life-principle itself: direct, inward, unmediated by intellectual processing. And *me'od* — greatly, very much — maximizes this: the soul's knowing of these wonders is not tentative but total. Reb Nussun is not offering an opinion but reporting what his very life-force recognizes] — that there is in all the world no one who can know and feel such wonders as we have merited in our matters — which the mouth grows weary speaking and the mind cannot contain — the magnitude of the wonders which the Master of Wonders [אֲדוֹן הַנִּפְלָאוֹת — Hashem Himself — the divine title that parallels the Rebbe's human title *Ba'al haNiflaos* above. The pairing now becomes explicit: both the Rebbe and Hashem are called *ba'al / adon haniflaos*. The Rebbe's wonders and Hashem's wonders are not two separate categories but a single divine wonder flowing through its human channel] performed with us — to merit to receive such mighty and awesome lights from the Light of Lights [מֵאוֹר הָאוֹרוֹת — a specific Kabbalistic term from the Zohar and later authorities: the primordial divine light from which all subsequent lights and divine emanations derive. *Or haOros* is the ultimate source behind and above all the *orot* — the lights — of the Sefirot and the divine world. The mighty and awesome lights (*oros atzumos v'noros*) that the Rebbe's followers merit to receive flow from this ultimate source — the Light of all Lights, the divine origin that precedes all created illumination] and so forth. Until now His mercies have helped us. Upon us lies the obligation to exhaust our days in this — to give thanks, to praise, to glorify — each day — to the One who performed all these miracles for our ancestors and for us in this generation. Especially at Pesach — when it is a mitzvah to multiply the telling of the wonders that Hashem Yisborach performed with us — and that He performs with us in every generation. And also what I am writing to you now — is itself also wonders of perfect knowledge [נִפְלְאוֹת תְּמִים דֵּעִים — Iyov 37:16: niflaos t'mim de'im — the wonders that flow from Hashem's completely perfect knowing. The unexpected messenger at this precise moment before Pesach is itself a wonder of perfect divine knowledge — arranged by the One whose knowledge is flawlessly complete] — for it did not occur to me that a passerby would happen to be here at this very hour so that I could write to you these very things. Blessed be the Merciful One who has helped us until here [בְּרִיךְ רַחֲמָנָא דְּסַיְעָן עַד כָּאן — Aramaic: "Blessed is the Merciful One who helped us until here." The Talmudic formula recited upon completing a tractate or significant portion of sacred work. Reb Nussun closes this pre-Pesach letter with the gratitude formula of completion].