I am very distressed that you have still not returned to your former strength — and my sorrow is even greater about the intensity of your yearning for me to come to you. And in truth this is something that is impossible now — for I have considered my paths in this greatly — and I see that it is not the will of Hashem Yisborach that I travel now — to annul myself from Torah and prayer — besides the other reasons in my heart. And even so — if the wagon were going and coming back here — I would have been compelled to annul myself for one day to travel. But since the wagon only goes there — and I would be compelled to hire a wagon to return — and my intention is to come back immediately — and it is possible that you would have sorrow from my departure from you more than pleasure — therefore I said: sit rather than travel is preferable [שֵׁב וְאַל תִּסַּע עָדִיף — the Talmudic principle *shev v'al ta'aseh adif* — "sitting and not acting is preferable" — adapted here: if a visit would cause more sorrow at departure than joy in arrival, then not going is the wiser act of love]. And it is better that I be here — to help you through prayer and supplication — as much as I am able — that Hashem Yisborach have mercy on you and on me and restore you to your former strength speedily. May He send you help from the sanctuary — and from Tziyon may He support you [יִשְׁלַח עֶזְרְךָ מִקֹּדֶשׁ וּמִצִּיּוֹן יִסְעָדֶךָּ — Tehillim 20:3: the full verse of this Psalm of divine protection: "may He send you help from the sanctuary — and from Tziyon may He support you." Reb Nussun cites only the second clause (*u'mitzion*) but both clauses point to the same source. The *kodesh* — the sacred inner place — from which help is dispatched; and *Tziyon* — the sacred mountain — from which support comes. Here both are identified with the Rebbe's holy tomb at Uman — the *kodesh* and *Tziyon* of Breslov: Reb Nussun writes this letter from that very place] [Tehillim 20:3] — and may you merit to travel speedily to the holy Tziyon at Uman [צִיּוּן הַקָּדוֹשׁ לְאוּמַאן — *Tziyon hakadosh*: Reb Nussun's specific technical designation for the Rebbe's gravesite at Uman. Not merely a metaphor for holiness: in Jewish practice a *tzaddik's* tomb is literally a *Tziyon* — a marked and sanctified grave that functions as a focal point of pilgrimage and prayer. The Rebbe's tomb is called *Tziyon hakadosh* — the holy Tziyon — with the same dignity and intention as the biblical *Tziyon*: a sacred mountain from which blessing flows, to which pilgrims ascend, and before which prayer rises] for the coming Rosh Hashana — we shall be glad and rejoice in His salvation. And in the coming week — if Hashem wills — it is possible that I will be with you. And I hope to Hashem that in the meantime you will return to your former strength — and we will give thanks to His Name, Yisborach, for your salvation — swiftly and quickly.
The words of your father — who awaits hearing all good from you.
Nussun of Breslov.
And I request and warn you to remove the yearnings from your heart — and especially the melancholy and worries and fears — remove them from your heart — for they damage the body greatly — G-d forbid — as is known. And the freedom of choice is free even for the sick person [הַבְּחִירָה חָפְשִׁית אֲפִלּוּ אֵצֶל הַחוֹלֶה — even when the body is sick and constrained, the *bechirah* — the freedom of spiritual and mental orientation — remains free. A sick person retains the capacity to choose joy over melancholy, trust over fear. Both dignity and ongoing responsibility]. Be strong and strengthen yourself in all that you can — for Hashem is with you — and the merit of the tzaddik — the splendor of our strength [גְּאוֹן עֻזֵּנוּ — a title drawn from royal Psalm imagery: Tehillim 89:18 — *ki tiferes uzamo atah* — "for You are the splendor of their strength." And Eichah 2:1 — *hishtil mishamayim eretz tiferes Yisrael* — where *tiferes* and *ge'on* are used for what was cast down. In Eichah the *ge'on* — the splendor and majesty of Israel — was cast down from heaven to earth. Here the phrase is inverted and restored: the Rebbe's *zechus* is precisely that *ge'on* — re-established and alive, protecting the community as the living splendor of its spiritual strength] — protects you every day and at every time. And in this we have very much to rejoice always — with the help of Hashem Yisborach — in all that passes over us — for everything is for the good — and to Hashem is the salvation — who will give the mercies into our hands and so forth.
Overview: Wednesday, Parshas Tavo — from Uman. Yitzchok still ill. *Shev v'al tissa adif*. *Yishlach ezrecha mikodesh u'mitzion yis'adeka*: now identified with both clauses — the *kodesh* and the *Tziyon* both pointing to the Rebbe's tomb at Uman from which Reb Nussun writes. *Tziyon hakadosh*: now identified as the specific Breslov technical term for the Rebbe's gravesite — a sanctified *Tziyon* of pilgrimage and prayer. *Bechirah chofshis afilu etzel hacholeh*. *Ge'on uzenu*: now identified with its Eichah 2:1 source and its inversion — the Rebbe's merit restores and re-establishes the *ge'on* that was cast down.