Your letter I received now. And although I have sorrow from this — that you came to such a state — to suffer so much on the road — for such a gain. Even so — this is my consolation — what you wrote: that you remembered the words of our Master, our Teacher and Rebbe — of blessed memory — that the road is a tikkun habris [דֶּרֶךְ הוּא תִּקּוּן הַבְּרִית — one of the Rebbe's distinctive teachings: the hardships of travel — the discomfort, uncertainty, and exposure of the road — constitute a *tikkun* for the *bris* — a rectification of the covenant of purity. The road strips away the comforts and protections of home, placing a person in a condition of vulnerability that corresponds spiritually to the state of rectification of the *bris*. The Rebbe saw commercial travel not as spiritually neutral but as a form of sacred service] — and with the intention of Elul [כַּוָּנַת אֱלוּל — the specific spiritual intention associated with the month of Elul: the awareness of Hashem's nearness, the practice of searching and returning. The Rebbe's teaching connects the hardships of the road with the inner work of Elul — both involve stripping away comfortable illusions and standing before the divine in vulnerability and truth]. And by implication you were thinking then of several words of Torah. And also — in the meantime — you had the opportunity to converse your private speech before Him, Yisborach — as we have spoken of this many times. And presumably you fulfilled some of this. And through this — to Hashem is the hope — that everything will be turned to good. And also one must have the intention during commerce — that all the efforts and labors are considered as labors of a mitzvah [טְרָחוֹת שֶׁל מִצְוָה — the Talmudic concept of *tircha d'mitzvah* — the exertion invested in performing a mitzvah, which itself carries merit. Applied to honest commercial toil undertaken to support a family and enable Torah: the exertion is not merely practical but spiritually precious, even when painful] — which are very precious. And behold — blessed is Hashem — they worked here on the preparation of the Sukkah all of last Friday — eve of the holy Shabbos — and also tomorrow — and afterwards — if Hashem wills — we will engage in this. But the money has run out — and through Rabbi Nachman I will inform you of this. And may Hashem the Good act — and provide for us with dignity — and be with us to be as He wills for good in truth — and to complete the Rebbe's affairs — of blessed memory — to give merit to the many forever.
The words of your father — somewhat occupied.
Nussun of Breslov.
And know that Hashem Yisborach was with us — to be very joyful at the third meal [שְׂמֵחִים הַרְבֵּה בִּסְעֻדָּה שְׁלִישִׁית — the *seudah shelishis* — the third Shabbos meal, eaten in the final hours of Shabbos afternoon: one of the most elevated spiritual moments of the Breslov Shabbos experience, associated with the deepest teachings and the most intimate gathering around the table] — in a way that had not occurred to me at all — for on the contrary — I then had heaviness and a broken heart. And Hashem Yisborach helped me through His wonders to turn everything into great joy — until it reached to the feet [עַד שֶׁהִגִּיעַ עַד הָרַגְלַיִן — the image of joy that descends from the heart all the way to the feet: the complete embodied joy that expresses itself in dancing — reaching even to the lowest physical extremity. Not a joy that remains in the head or heart but one that floods the entire body and lifts even the feet. The feet — *raglaim* — are in Kabbalistic terminology the lowest *sefirah* — *malchus* — and joy that reaches them is joy that has penetrated the entire structure from top to bottom]. Blessed is Hashem who helped me until now. And Rabbi Nachman will tell you more about this — if Hashem wills. And one must remember all of this — all that passes over each person in particular — and especially what passes in my home in His kindness and mighty wonders — for nothing that happens with us in this passing world is empty. Although it is necessary to forget the past from one's mind — so that it does not confuse one's prayer and service — as our Master, our Teacher and Rebbe — of blessed memory — said: that from this perspective forgetting is a great quality [הַשִּׁכְחָה מַעֲלָה גְּדוֹלָה — one of the Rebbe's teachings on *shikcha*: forgetting, far from being a purely negative experience, serves a sacred function. The person who cannot let go of the past — who carries forward every setback and failure and sorrow — is prevented from serving Hashem freshly in the present moment. *Shikcha* allows one to begin again, to approach each new prayer and act as if newborn]. Even so — at every time and every occasion — one must pay attention and remind oneself each time what is happening with one in the world. And the discerning person will understand his own path — how to conduct himself with each quality in its time and its season. And may Hashem lead me in the straight and true path always.
Overview: Sunday, Parshas Re'eh. Yitzchok suffered on a commercial journey. The consolation: he remembered the Rebbe's teaching that the road is a *tikkun habris* and the *kavanas Elul*. *Tircha shel mitzvah*: commercial toil is itself spiritually precious. Sukkah being prepared but money has run out. The Shabbos third meal: Reb Nussun was heavy and broken- hearted but Hashem helped him to great joy that reached to the feet. The tension between *shikcha* — forgetting as a great quality — and the necessity to remember and reflect at appropriate moments. *Navon yavin la'ashurav* — the discerning person knows when to apply each quality.