I was standing and awaiting his letter until this very hour — and even so — from my knowledge of the immensity of his yearning for my letters — I had prepared myself to write him — when in the midst of this — I received his letter at this very moment — and it was a comfort to me. How great are the deeds of Hashem — Who conducts His world with chesed and wondrous providence which cannot be assessed by the mind — *"Hashem my G-d — You have become very great"* [Tehillim 104:1]. And the *tzimtzum* is immense [הַצִּמְצוּם — the divine contraction — for it is forbidden to breach the limits of human understanding and speak of the infinite directly — one must approach from afar] — for it is forbidden to breach in this matter — but *"from afar Hashem appeared to me"* [Yirmiyahu 31:2] and so forth. And behold — on Wednesday Parshas Vayakhel — he sent him his letter from Tshehrin — and informed him that he received his letter there too in its time and season. And on *Shabbas* Parshas Vayakhel he was in Tshehrin — and arrived here on Wednesday Rosh Chodesh Adar Beis. And Rabbi Ephraim was not in his house — and he was delayed here until now. And also next *Shabbas* he will spend here — in His *chesed* Yisborach — and after *Shabbas Kodesh* he will travel to Tshehrin. And his desire is to be on *Shabbas* Parshas Tzav in Tirhoovitz — but because of the days of Purim and also because the road is somewhat damaged — it is possible that he will be delayed also on *Shabbas* Parshas Tzav in Tshehrin — and then he will be in His *chesed* Yisborach in Uman on *Erev Rosh Chodesh* Nisan coming upon us for good. And he surrenders himself in truth to Hashem Yisborach in every single step and every single movement — and from Hashem the steps of a man are established — and Hashem the Good will do with him according to His will.
And regarding your cry — these many days and years — I know your pains — I know my son — I know — and I have already written and spoken with you greatly. And what shall I add to speak just now — after all your crying and your outcry — even so — the words of his holy Torah are true — that it is impossible for two thoughts to be together at once [אֵין לִשְׁנֵי מַחֲשָׁבוֹת שֶׁיִּהְיוּ בְּיַחַד — a fundamental Breslov teaching: the mind can contain only one thought at a time — and therefore, one has it within his power to displace a bad thought by inserting a good one. The thought follows the effort of the one who serves] — and the thought is in a person's hand to direct it as he wishes. And is it not so that you yourself wrote — that in the hour when you compel yourself to the necessary study — the confusions somewhat depart from you — and from yourself you understand — that if you compel yourself to study more — the confusions will depart from you even more. And if even so they dig and lurk and pursue at every moment — without this it is impossible. For on the contrary — is it not explained in his words — of blessed memory — that *"the thought follows only the one who serves"* — specifically daika [אֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא אַחַר הָעוֹבֵד דַּיְקָא — "the thought follows only the one who serves — specifically." From Likutay Moharan. The teaching: it is the very act of serving — of Torah and prayer and effort — that draws the mind into its proper state. The good thoughts do not come first and then enable the service — rather the service itself is what draws the good thoughts] — and see the explanation there. And also one must return greatly to all the words we spoke in his holy name — that one must cry out to Hashem Yisborach greatly — and no cry is lost — even from where it is. And if you cannot cry out and express your speech as is fitting — even so — whatever your hand finds to do — do it with your strength. And according to the paths that I guided you — you can accustom yourself to express your speech — also like a son who tells his father his pain.
And over all of this one must compel oneself to gladden oneself — according to all the paths that you heard from my mouth and from his holy books — both through *she'lo asani goy* — and *"va'azamra lelokai b'odi"* — and *"sason v'simchah yassig v'nasu yagon va'anachah"* — and that one must grab the grief and sigh daika into the joy. And as we spoke of this greatly — praised be G-d. And especially one must make oneself joyful — me zol zich machin freilich — one must make oneself joyful [מֶע זָאל זִיךְ מַאכִין פְרֵיילִיךְ — Yiddish: "one must make oneself joyful" — one of Reb Nussun's characteristic Yiddish expressions of counsel. Joy is not passive — it is an act of will — *one must make oneself* joyful — even through deliberate means] — and to gladden oneself through words of frivolity — as all Israel is accustomed during the days of Purim. And blessed be Hashem Who kept us alive until here — and the awesome days of Purim are approaching and coming — may Hashem Yisborach gladden us with His salvation. And I believe that certainly Hashem Yisborach will do wondrous miracles with us — also during these days of Purim — for *"they are remembered and enacted in every generation and every year."* [Esther 9:28]
Gladden — gladden your soul — my dear friend — for we merited to wondrous and very awesome salvations — that we were saved from the snares of the fowler — from being an *opponent* against such a rabbi — against such holy learning — against such events that were done with us. Apply your hearts well to what is happening in the world. And in every generation there are wondrous and awesome things — and the essential is in the matter of drawing close to the true *tzaddik* of that generation — as was in the days of the Baal Shem Tov — *zacher tzaddik livrachah* — and after him in the days of the Maggid — *zacher tzaddik livrachah.* But a machloket such as this that fell upon us — such has almost never been in the world — that they arose against us to swallow us for nothing — G-d forbid. Were it not that Hashem was for us and so forth. *"How many great things You have done — Hashem my G-d — Your wonders and Your thoughts toward us"* [Tehillim 40:6] and so forth. And from this itself you can rejoice greatly in all that passes over you — for it is not an empty thing from you — what we merited to know from him and from his holy Torah — it is our life and the length of our days. Praised be G-d — we have and we have One to lean on. His power then is his power now — and even more and more — to save us from all our enemies and to save us in the physical and in the spiritual. Only be strong and resolute — and begin every day anew — to be "shev v'al ta'aseh" — to sit and refrain — at any rate [שֵׁב וְאַל תַּעֲשֶׂה — "sit and refrain from action" — a halachic category meaning: when in doubt, refrain. Reb Nussun applies this spiritually: begin each day by refraining from the internal transgressions of anxiety, despair, and confusion — even this minimum is a form of daily renewal].
And fulfil what we spoke about this — and believe every day and every time — that the *chasadim* of Hashem have not ended and His mercies have not ceased — *"chadashim labekarim rabbah emunasecha."* More than this it is impossible to speak in the open field — and the time of *Mincha* has arrived. May we merit to fulfil the verse: *"vayeitzei Yitzchok lasuach basadeh"* — to express our speech every day — until we merit to come into joy — *nagila v'nismecha bishu'aso.*
The words of your father who awaits to see you in life and peace and joy. And regarding the livelihood — strengthen yourself in strong *bitachon* — for certainly He will not abandon you — and all is for your good. *Hashlech al Hashem y'hav'cha v'hu y'chalkel'cha* — Cast upon Hashem your burden and He will sustain you. [Tehillim 55:23]
Nussun of Breslov.
And abundant peace to all our anshei sh'lomaynu with great love.
Overview: Thursday, Parshas Vayikra — Kremintshak. To Yitzchok. He was standing and awaiting his letter until this very hour — and had prepared himself to write — when at this very moment he received his letter — a comfort. How great are the deeds of Hashem Who conducts His world with chesed and wondrous providence — *"Hashem my G-d — You have become very great."* The tzimtzum is immense — but *"from afar Hashem appeared to me."* Travel narrative: sent letter from Tshehrin on Wednesday Vayakhel — was on Shabbas Vayakhel in Tshehrin — arrived here Wednesday Rosh Chodesh Adar Beis — Rabbi Ephraim not in his house — delayed here until now. Next Shabbas here — after Shabbas to Tshehrin — hopes to be in Tirhoovitz on Shabbas Tzav — but due to Purim days and road damage — may be delayed in Tshehrin — and then in Uman on Erev Rosh Chodesh Nisan. Surrendering himself to Hashem in every single step and movement. Then: regarding your cry — these many days and years — I know your pains — I know my son I know. The words of his holy Torah are true: it is impossible for two thoughts to be together at once — and the thought is in a person's hand to direct it. You yourself wrote that when you compel yourself to study the confusions depart — and if you compel yourself more — they will depart even more. Even so they dig and lurk — without this it is impossible — for *"the thought follows only the one who serves — specifically."* One must cry out greatly — no cry is lost even from where it is. If you cannot express your speech as is fitting — whatever your hand finds to do — do it with your strength. Accustom yourself to express your speech like a son who tells his father his pain. And over all of this one must compel oneself to gladden oneself — through *she'lo asani goy* — *va'azamra lelokai b'odi* — *sason v'simchah yassig v'nasu yagon va'anachah* — and grab the grief and sigh daika into the joy. Especially one must make oneself joyful — me zol zich machin freilich — and gladden oneself through words of frivolity — as all Israel is accustomed during Purim. Blessed be Hashem Who kept us alive — the awesome days of Purim are approaching. I believe Hashem will do wondrous miracles also during Purim — for they are remembered and enacted in every generation. Gladden — gladden your soul — for we merited wondrous salvations — we were saved from the snares of the fowler — from being an opponent against such a rabbi. A machloket such as this has almost never been — they arose against us to swallow us for nothing — were it not that Hashem was for us. *"How many great things You have done — Hashem my G-d."* It is not an empty thing — what we merited to know from him — it is our life and the length of our days. His power then is his power now — and more — to save us in the physical and in the spiritual. Be strong and begin every day anew — *shev v'al ta'aseh* — at any rate. Fulfil what we spoke — believe every day — *chadashim labekarim rabbah emunasecha.* The time of Mincha has arrived — *vayeitzei Yitzchok lasuach basadeh* — *nagila v'nismecha bishu'aso.* Regarding livelihood — strengthen in strong bitachon — *hashlech al Hashem y'hav'cha.*