קנח

Your letter from Rosh Chodesh Adar — this present one [ר"ח אדר דנא — dana — Aramaic: "this, the present one" — from Aramaic den — this; dana — this present one; specifying this current Adar as distinct from any other] — I received properly on Friday — the eve of Shabbos — after the morning prayer. And you gave me life with your letter — for you wrote that you wrote letters to me and had no news from me — and you wrote the opposite — that I do not write letters to you and you have no news from me. For you wrote to me that you sent me a letter through Reb Pinchas, may his candle shine — and I neither saw nor heard it. Only this letter — through the wife of Reb Moshe Hirsh, may his candle shine. And I sent you — through the shop — and one was in the name of my beloved friend — since I wrote to him about the matter of the match — and enclosed within it a letter for you as well. And two more letters I sent you — and I do not know where they are.

For it is no trivial matter — "then those who fear Hashem spoke one to another — and Hashem listened and heard — and a book of remembrance was written before Him" [Malachi 3:16 — "then those who fear Hashem spoke one to another — and Hashem listened and heard — and a book of remembrance was written before Him — for those who fear Hashem and who esteem His name"; the verse about the conversation of the G-d-fearing in times of adversity — their very words are inscribed in the book of remembrance; the writer applies this to his correspondence with the Anash] — etc. And surely I want that you should give me life and I should give you life. And particularly since Rabbainu ז"ל warned us on this — to engage in this matter — to speak one to his companion. And here I have no one with whom to fulfill it. And blessed be G-d that I have such beloved friends — through whom I am able to fulfill the words of Rabbainu ז"ל and his holy disciple. Therefore I compel myself on this — even though the Adversary stretches himself in length and breadth [מניח עצמו לארכו ולרחבו — "stretches himself in his length and in his breadth" — the image of the Adversary spreading himself out to fill all available space; blocking every channel of communication and inspiration] — to prevent even this. But nevertheless — we have the free choice — not to be prevented by his preventions. And the main prevention for me is — since several precious letters that Hashem Yisbarach helped me to write to you — to give life to your souls — and I also gave myself life through them — and apparently they did not reach your hands. But many times I have settled my mind — that words such as these — engraved in the air — are also a very great thing — as is explained in Likutay Moharan. [A specific teaching of Rabbainu ז"ל: words of Torah and holiness that are spoken — even if they do not reach their intended recipient — are engraved in the spiritual air and continue to act and resonate; no holy word is ever lost]

And know — my brothers and my companions — my beloved and faithful ones. According to what I see in the books of Rabbainu ז"ל and his holy disciple — we have no counsel in this world — except good desires and longings and yearnings and passionate longing toward Hashem Yisbarach — and to be only in joy always — and to distance greatly from sadness and laziness — and to give ourselves life through good points — through a point specifically. [בנקדה דיקא — "through a point specifically" — the teaching of Rabbainu ז"ל: even the smallest single good point — the tiniest spark of goodness — is sufficient to begin the return; and through the power of Rabbainu ז"ל, even this single point carries immense weight] For a good point — in the power of Rabbainu ז"ל — is no trivial thing. And how we must give ourselves life — through what we merited — that the name of Rabbainu ז"ל and his holy disciple is called upon us — as is explained in the Torah discourse Bereishis "before the eyes of all Israel." And the Adversary can intensify and say to us — that his name is still not upon us — for we do not kindle from their words. [אין אנו מציתין לדבריהם — "we do not kindle from their words" — from hitzis — to ignite, to set alight, to kindle; the image of fire: we are not catching fire from the teachings of Rabbainu ז"ל and his holy disciple; the Adversary says his name is not upon us because we are not igniting and setting ourselves ablaze from their words] Therefore Rabbainu ז"ל left us the Torah Azamrah — that even a good point is very precious. But at least — we are not, G-d forbid, G-d forbid, opponents of such a new light — a light that illuminates all worlds — which can illuminate even us — if we merit to rejoice through them. And for the sake of Hashem — my brothers and my friends — do not worry at all — for the worries are from the Other Side — and the Holy Blessed One hates it.

And even what my friend Reb Aizik, may his candle shine, wrote to me — that a great sleep has fallen upon him — this too is because of his sadness — that he has sadness over not having children — this too is the counsel of the evil impulse. For surely one must pray greatly for children — and for every matter — and for every single detail. But everything — in joy. If He will give — He will give — as is explained in Likutay Moharan. "Hope to Hashem — and continue to hope" [Psalms 27:14 — "hope to Hashem — be strong and let your heart take courage — and hope to Hashem"; the repetition of "hope" teaching that even after hope — continue to hope again] — until Hashem Yisbarach looks down and has mercy on you — and then there will be complete salvation. And study the Torah Pasach Rebbi Shimon [A specific Torah discourse of Rabbainu ז"ל beginning with the words "Rabbi Shimon opened" — a discourse on the spiritual significance of a child and the attainment of children through prayer and faith] — and the laws that explain this Torah. And also read all the stories of Rabbainu ז"ל — for Rabbainu ז"ל said that through them he awakens us from sleep. And ask mercy of Hashem Yisbarach — that through the merit of the stories — Hashem Yisbarach should awaken him from sleep. For do you not have something with which to give yourself life? Have you not drawn close several people — and through you they had several contemplative thoughts of repentance? And know — that the main rectification for the soul of the Sephardic one who passed away — peace upon him — will be through those words that you spoke with him about Rabbainu ז"ל. For Rabbainu ז"ל is the master of the field. And in Likutay Halachos it is explained — that even the envy of scribes will be for life and not otherwise [קנאת סופרים יהיה לחיים ולא — from the Talmud, Bava Basra 22a: "the envy of scribes increases wisdom"; but the phrase l'chayim v'lo — "for life and not otherwise" — indicates a specific teaching of Reb Nosson ז"ל: even envy between Torah scholars, if properly directed, leads to life and not, G-d forbid, to its opposite] — so as not to confuse you — not even the righteousness of one's companion [A teaching: one should not even be confused or disturbed by another person's righteousness — thinking it diminishes oneself; even another's righteousness serves to elevate — as Rabbainu ז"ל told the story: "this is his story and this is my story"] — for Rabbainu ז"ל already told the story: "this is his story and this is my story."

The sum is: all the words of Rabbainu ז"ל and his holy disciple are only to give life to the souls of Israel. "My spikenard gave forth its fragrance" [Song of Songs 1:12 — "while the king was on his couch — my spikenard gave forth its fragrance"; a verse of the beloved; applied here: the teachings of Rabbainu ז"ל give forth their fragrance to revive and give life to souls — nirdi natan reicho] — and not the opposite, G-d forbid. For even in the Torah Zichron Olam Haba [A Torah discourse of Rabbainu ז"ל — "Remembrance of the World to Come" — a teaching about the essence of joy and the World to Come] — it is explained there that the essence is joy. And also it is explained there on the verse "I will remember my music in the night" [Psalms 77:7 — "I remember my music in the night — I commune with my heart — and my spirit searches"; the verse of nocturnal remembrance; the teaching: even in the darkness of night — music and song — the essence is joy] — that the essence is joy — to seek good points. ביינטן אייך גייט נישט ארום מיט דאגות ומרה שחורה — זייט פריליך — אין הייבט זיך אן שוין מכין זיין על פורים — אין בייטן להשי"ת על שמחת פורים — I ask of you: do not go around with worries and melancholy — be joyful — and begin now already to prepare yourselves for Purim — and to ask Hashem Yisbarach for the joy of Purim. For you saw how the Other Side confused your Simchas Torah. And blessed be G-d that you received a good neighbor — our friend Reb Simcha — who truly holds to the true path of Rabbainu ז"ל and his holy disciple. And Hashem Yisbarach knows the truth — when he was with me — I was revived through him. And also Reb Yaakov Ber is also among the Anash — and travels every year and every year to the resting place of Rabbainu ז"ל — and he too is added to you for the assembly. And I have no merit — that I should have someone with whom to speak of Rabbainu ז"ל and his holy disciple. But blessed be G-d — I speak to myself of Rabbainu ז"ל and his holy disciple — and with my household members. And in concealment I speak with others sometimes of Rabbainu ז"ל and his holy disciple — but in great hiddenness. And you — blessed be G-d — have someone with whom to speak openly.

And study sign 81 in Likutay Tinyana — and from this itself you will be able to see why Yosil Bateh and Yechiel do not worry — and there is not even a single person — the worst of the worst — because of the humility. And you speak one with another in the fear of Heaven — that for Rabbi Yochanan one student alone sufficed. [A Talmudic saying: Rabbi Yochanan said that even one student who recites a teaching in his name suffices to justify his entire life's work; applied here: even one person who truly engages in these teachings is sufficient] You worry — surely one must pray greatly to Hashem Yisbarach for children — but everything in joy and gladness — and to trust in Hashem Yisbarach — that surely there will be such a time of divine favor — in this power of Rabbainu ז"ל and his holy disciple — to help you in all things in its proper time and its proper moment — with complete salvation. And not through pressing the hour. And sadness and worries help nothing at all — and the Holy Blessed One is not impressed by your sadness — on the contrary — the Holy Blessed One hates them. And might and gladness are in His place — and sadness is slavery — and being a son is joy. [A teaching of Rabbainu ז"ל: sadness is the state of a slave — constricted, unfree; joy is the state of a beloved son — expansive, free; the contrast between the slave's sadness and the son's joy]

Therefore my brothers and my companions — we must greatly rejoice — very, very greatly — that we merited — even from afar — at least — to know that there exists in the world a true Tzaddik — such a novelty — the flowing stream that purifies from all stains — and his springs go forth in valley and in mountain — through his holy disciple — to give life to our souls at every time — with a different medicine — warm waters that heal the body and the soul. But we must be constant in them. And we do not need to travel to distant places to seek warm baths to heal our souls and our bodies. But we have them in our very home — and without any expense at all — only to incline our ears and our eyes and our hearts well — to these holy books. And surely we will attain all good — "all things that are of benefit" [kol milei d'meitev — Aramaic from the Talmud, Kesubos 8a — "all things that are of benefit" — the wedding blessing formula; applied here to the complete benefit flowing from the books of Rabbainu ז"ל] — for Rabbainu ז"ל is the all-encompassing intellect through whom all the harsh judgments in the world are sweetened. And particularly my friend Reb Aizik, may his candle shine — you have no business in this world — except to engage day and night in the words of Rabbainu ז"ל and his holy disciple — and to rejoice every day — and to go every day to our beloved Reb Nussun, may his candle shine — and to remind him to be in joy. And do not worry at all — for G-d willing if you hold yourself to the ways of Rabbainu ז"ל — surely G-d willing everything will be as it should be. Only the believer will not be shaken — and faith is prayer.

Words of one who truly loves you — and desires your good forever — in this world and the next, Nussun from Breslov

Nussun from Breslov

Your letter from Rosh Chodesh Adar — this present one [ר"ח אדר דנא — dana — Aramaic: "this, the present one" — from Aramaic den — this; dana — this present one; specifying this current Adar as distinct from any other] — I received properly on Friday — the eve of Shabbos — after the morning prayer. And you gave me life with your letter — for you wrote that you wrote letters to me and had no news from me — and you wrote the opposite — that I do not write letters to you and you have no news from me. For you wrote to me that you sent me a letter through Reb Pinchas, may his candle shine — and I neither saw nor heard it. Only this letter — through the wife of Reb Moshe Hirsh, may his candle shine. And I sent you — through the shop — and one was in the name of my beloved friend — since I wrote to him about the matter of the match — and enclosed within it a letter for you as well. And two more letters I sent you — and I do not know where they are. Undated — Adar 5643, shortly before Purim. Lost letters. The words engraved in air. Joy, good points, the Adversary. Yiddish: begin preparing for Purim. Speaking of Rabbainu ז"ל in hiddenness. A warm postscript to Reb Nachman — open your mouths — four hundred benches. נ נח נחמ נחמן מאומן I am astonished — on Sunday of Tetzaveh I wrote a letter to the honor of Reb Yaakov Ber, may his candle shine — and the letter was delayed — and I did not send the letter until the above-mentioned Friday. And I sent it through the hired coachman Mohamad Salach the blind one. [The same hired coachman referred to in Letter 159 — the blind coachman Salach who regularly carried letters between Teverya and Tzfas; his blindness is mentioned as a distinguishing characteristic] And there I wrote to you that you should send me immediately the above-mentioned matter that I wrote to you on Sunday of Tetzaveh — for it was a precious letter to give life to your souls. And the hired coachman was with us in the past week several times — and he told me that upon his coming he returned your letter to you. And from you I have not seen any form of a letter. And because of this I did not send you any letter — for I do not know how to send you letters that will actually reach you — for several times I sent through the shop of Reb Chaim Yehoshua, may his candle shine — and did not receive from them a receipt for the letter — and it was in my mind that perhaps they did not send it to you — or it was lost. And now I sent you through the above-mentioned non-Jewish man — to give him a payment of one twenty-copper piece [צוואנציקר — tsvantsikher — Yiddish: a twenty-copper-piece coin — a specific small coin denomination used in the Ottoman currency system; a modest payment for the delivery service] — so that he should deliver it clearly. And on the letter is written: from Uman — to Tzfas, may it be established. And I do not know what to think — for you are considered by me as truly like my own sons. And when I have no letter from you — I have great suffering. And many times I wrote to you — perhaps my friend Morainu v'Rabbainu Reb Nussun, may his candle shine, is occupied and has no leisure to write to me when the wagon goes — let my friend Morainu v'Rabbainu Aizik, may his candle shine, write to me. Even though the partnership that exists between us — requires putting aside all the occupations of the doubtful livelihood — for our business — which is a certain livelihood. For the eternal truth of Israel does not lie — for even if our letters accomplish only some good desire toward the Creator — blessed be He — that too is very good. For "no good desire is ever lost." And know — that today I studied the Laws of Rosh Hashana, law 6 — on the Torah "where is the lamb for the burnt offering?" [Genesis 22:7 — the binding of Isaac; Abraham says "G-d will provide Himself the lamb for a burnt offering"; the Torah discourse of Reb Nosson ז"ל in Laws of Rosh Hashana, law 6, connects this to the shofar and the theme of seeking G-d's provision] — and what shall I say to you — my brothers and companions — look in this law in truth and you will see the great secrets that are revealed there — and you will find repose for your souls — to give you life. For according to the ordeals that pass over me in this year — without the books of Rabbainu ז"ל and his holy disciple — I could not have lived even a single hour. For from my sons and from my daughters I have no letter — and from my grandson in Breslov — I received word that he went into the military. [שהלך לחיל — "that he went to the military" — conscripted or enlisted into military service; a serious matter for a Jewish young man in Tsarist Russia; the writer's grandson has been taken into the army] And my wife, may she live — almost there do not pass two days — that some ailment does not seize her. And she no longer has the strength to bear her pains. And since the past Thursday — the fever has seized her again — every day with great fierce anger. [בחרון אף גדול — "with great fierce anger" — the fever strikes with the force of divine fierce anger; the Talmudic idiom for intense, wrathful heat] And beyond this — ס'פארט איהר אינטערן הארץ — it pains her deep inside the heart [s'fart ir interm hartsn — Yiddish: "it pains her deep within the heart" — a deep internal pain within the chest cavity; a serious internal ailment in addition to the fever] — and her cries are bitter and most bitter. And the compassion upon her — it is impossible for me to bear. But since I believe that in distress He will make expansiveness for me — I see expansivenesses. For "were it not for Your Torah" — etc. [Psalms 119:92 — "were it not for Your Torah being my delight — I would have perished in my affliction"; the verse of survival through Torah in the midst of suffering] And I ask of you — that you lend me two bishliks [בישליקיס — bishlikim — Ottoman coins; beshlik — a specific Ottoman coin denomination worth approximately five piasters; a modest sum needed urgently] — and go — you and Reb Aizik, may his candle shine, and Reb Yoel Hirsh, may his candle shine — to the grave of the holy Ari — and there perform a redemption for her — and distribute the money to these people. And also go to the grave of my father ז"ל. And also tell all the Anash to ask mercy for her. And also I ask of our friend — to ask perhaps he has some spiritual remedy [סגלה — a segulah — an innate spiritual virtue or remedy; a specific practice, object, or formula known to have spiritual efficacy for healing] — tell him that she has been ill for approximately fifteen months. And when she takes quinine [חינא — china/kina — quinine; from the Peruvian cinchona bark; the standard treatment for malaria and fever in the 19th century] — it throws her off for four or five days — and then seizes her again. Only now a new ailment has been added to her — וואס ס'פארט איהר אינטערן הארץ — the deep internal pain within the heart. And whatever he tells you — write to me. Or perhaps you can obtain a prescription — and it will cost a small amount — send it to me from there. And the main thing is to pray for her — that Hashem Yisbarach send her a complete healing quickly and soon. And we must ask mercy for the joy of Purim — and prepare ourselves for the sweetening of all the harsh judgments. On both this and that there is no news — only life and peace and joy. One who truly loves you in complete wholeness, Nussun from Breslov Written Monday, Parshas Vayakhel, 5643 — delayed until Sunday Parshas Pekudei (February-March 1883), from Teverya. Lost letters, the blind coachman Mohamad Salach. The wife's condition is deteriorating sharply — fever daily with fierce anger, new deep internal pain. Grandson conscripted into the military. A request for money for a redemption at the Ari's grave, quinine, and a spiritual remedy. נ נח נחמ נחמן מאומן Herewith is enclosed a letter — which I wrote to the nagid [הנגיד — the nagid — the patron and community leader; Reb Chaim Yehoshua; a prominent and wealthy communal figure] Reb Chaim Yehoshua — and I do not want his trusted agent to read it before him. Therefore I am sending it to your honor — enclosed within your letter — so that you should read the letter before the above-mentioned nagid — and explain to him the truth of my letter. For I am not touching either side — only the truth as it appears in my mind and my heart — I wrote to him. And also I heard from afar that you consider that I am not judging you favorably, G-d forbid. Is it possible for your honor to believe this? For Rabbainu ז"ל warned us in many Torah discourses — to judge favorably — even those who shame us — and even to judge oneself favorably — for each person surely knows the wounds of his own heart. And particularly — to a faithful friend such as you — for Hashem Yisbarach knows the truth — how I love the Anash. And I know — that no two people's minds are alike. And specifically — from differing actions — when simple unity is made — this is precious in the eyes of Hashem Yisbarach. And we need only to ensure — not to cause, G-d forbid, division of hearts — for we are all rooted from one root. And I have no agitation against you — to diminish, G-d forbid, the love between us — but as before — and as from ancient times — with strong and very great love. Only every person who is not in a state of perfection — sometimes errs in some matter. But my love for you is fastened in my heart and in my mind — for you are among the people of Rabbainu ז"ל and his holy disciple. How fortunate are you — and how fortunate is your portion — and how fortunate is my portion — and how fortunate are we — how good is our portion — and how pleasant is our lot — and how beautiful is our inheritance. And blessed be G-d — the days of Purim are drawing palpably near. [ממשמשין ובאין — "drawing near palpably, approaching with tangible closeness" — from mimashmashin — feeling, touching with the fingers; the days of Purim are palpably approaching, close enough to touch] May Hashem Yisbarach help us too — that there should be made for us also the downfall of Haman — and Amalek — may his name be blotted out — and his remembrance be erased. And may we merit to rejoice in the joy of the holy Purim — and the downfall of Haman and Amalek. And may Hashem Yisbarach merit us — to cry out beforehand — a great and bitter cry — and afterward to rejoice on the holy festival of Purim — with hand-clapping and dancing — as per the will of Rabbainu ז"ל and his holy disciple. And may there be drawn upon us — on Purim — within the joy — supremely elevated divine awe [יראה עלאה דעלאה — Aramaic from the Zohar: "supremely elevated divine awe" — the highest and most refined level of divine awe; the supernal awe that transcends even ordinary awe — the awe of the completely purified soul; this specific level is drawn down specifically through the joy of Purim] — as is explained in Likutay Halachos — in the Laws of the Firstborn Kosher Animal. [הלכות בכור בהמה טהורה — Laws of the Firstborn Kosher Animal — from Likutay Halachos of Reb Nosson ז"ל; a law that connects the Halachah of the firstborn kosher animal to the deep teachings about Purim, joy, and supremely elevated divine awe] And because of the urgency of the Shabbos eve — I was brief — and he says peace to my truly beloved. Words of one who truly loves you, Nussun from Breslov Written Friday, Parshas Vayakhel, 5643 (March 1883), from Teverya. A letter enclosing a separate letter for the nagid Reb Chaim Yehoshua. A defense of the writer's love for the Anash. Purim approaches. Supremely elevated divine awe drawn down through Purim joy. נ נח נחמ נחמן מאומן For it is no trivial matter — "then those who fear Hashem spoke one to another — and Hashem listened and heard — and a book of remembrance was written before Him" [Malachi 3:16 — "then those who fear Hashem spoke one to another — and Hashem listened and heard — and a book of remembrance was written before Him — for those who fear Hashem and who esteem His name"; the verse about the conversation of the G-d-fearing in times of adversity — their very words are inscribed in the book of remembrance; the writer applies this to his correspondence with the Anash] — etc. And surely I want that you should give me life and I should give you life. And particularly since Rabbainu ז"ל warned us on this — to engage in this matter — to speak one to his companion. And here I have no one with whom to fulfill it. And blessed be G-d that I have such beloved friends — through whom I am able to fulfill the words of Rabbainu ז"ל and his holy disciple. Therefore I compel myself on this — even though the Adversary stretches himself in length and breadth [מניח עצמו לארכו ולרחבו — "stretches himself in his length and in his breadth" — the image of the Adversary spreading himself out to fill all available space; blocking every channel of communication and inspiration] — to prevent even this. But nevertheless — we have the free choice — not to be prevented by his preventions. And the main prevention for me is — since several precious letters that Hashem Yisbarach helped me to write to you — to give life to your souls — and I also gave myself life through them — and apparently they did not reach your hands. But many times I have settled my mind — that words such as these — engraved in the air — are also a very great thing — as is explained in Likutay Moharan. [A specific teaching of Rabbainu ז"ל: words of Torah and holiness that are spoken — even if they do not reach their intended recipient — are engraved in the spiritual air and continue to act and resonate; no holy word is ever lost] And know — my brothers and my companions — my beloved and faithful ones. According to what I see in the books of Rabbainu ז"ל and his holy disciple — we have no counsel in this world — except good desires and longings and yearnings and passionate longing toward Hashem Yisbarach — and to be only in joy always — and to distance greatly from sadness and laziness — and to give ourselves life through good points — through a point specifically. [בנקדה דיקא — "through a point specifically" — the teaching of Rabbainu ז"ל: even the smallest single good point — the tiniest spark of goodness — is sufficient to begin the return; and through the power of Rabbainu ז"ל, even this single point carries immense weight] For a good point — in the power of Rabbainu ז"ל — is no trivial thing. And how we must give ourselves life — through what we merited — that the name of Rabbainu ז"ל and his holy disciple is called upon us — as is explained in the Torah discourse Bereishis "before the eyes of all Israel." And the Adversary can intensify and say to us — that his name is still not upon us — for we do not kindle from their words. [אין אנו מציתין לדבריהם — "we do not kindle from their words" — from hitzis — to ignite, to set alight, to kindle; the image of fire: we are not catching fire from the teachings of Rabbainu ז"ל and his holy disciple; the Adversary says his name is not upon us because we are not igniting and setting ourselves ablaze from their words] Therefore Rabbainu ז"ל left us the Torah Azamrah — that even a good point is very precious. But at least — we are not, G-d forbid, G-d forbid, opponents of such a new light — a light that illuminates all worlds — which can illuminate even us — if we merit to rejoice through them. And for the sake of Hashem — my brothers and my friends — do not worry at all — for the worries are from the Other Side — and the Holy Blessed One hates it. And even what my friend Reb Aizik, may his candle shine, wrote to me — that a great sleep has fallen upon him — this too is because of his sadness — that he has sadness over not having children — this too is the counsel of the evil impulse. For surely one must pray greatly for children — and for every matter — and for every single detail. But everything — in joy. If He will give — He will give — as is explained in Likutay Moharan. "Hope to Hashem — and continue to hope" [Psalms 27:14 — "hope to Hashem — be strong and let your heart take courage — and hope to Hashem"; the repetition of "hope" teaching that even after hope — continue to hope again] — until Hashem Yisbarach looks down and has mercy on you — and then there will be complete salvation. And study the Torah Pasach Rebbi Shimon [A specific Torah discourse of Rabbainu ז"ל beginning with the words "Rabbi Shimon opened" — a discourse on the spiritual significance of a child and the attainment of children through prayer and faith] — and the laws that explain this Torah. And also read all the stories of Rabbainu ז"ל — for Rabbainu ז"ל said that through them he awakens us from sleep. And ask mercy of Hashem Yisbarach — that through the merit of the stories — Hashem Yisbarach should awaken him from sleep. For do you not have something with which to give yourself life? Have you not drawn close several people — and through you they had several contemplative thoughts of repentance? And know — that the main rectification for the soul of the Sephardic one who passed away — peace upon him — will be through those words that you spoke with him about Rabbainu ז"ל. For Rabbainu ז"ל is the master of the field. And in Likutay Halachos it is explained — that even the envy of scribes will be for life and not otherwise [קנאת סופרים יהיה לחיים ולא — from the Talmud, Bava Basra 22a: "the envy of scribes increases wisdom"; but the phrase l'chayim v'lo — "for life and not otherwise" — indicates a specific teaching of Reb Nosson ז"ל: even envy between Torah scholars, if properly directed, leads to life and not, G-d forbid, to its opposite] — so as not to confuse you — not even the righteousness of one's companion [A teaching: one should not even be confused or disturbed by another person's righteousness — thinking it diminishes oneself; even another's righteousness serves to elevate — as Rabbainu ז"ל told the story: "this is his story and this is my story"] — for Rabbainu ז"ל already told the story: "this is his story and this is my story." The sum is: all the words of Rabbainu ז"ל and his holy disciple are only to give life to the souls of Israel. "My spikenard gave forth its fragrance" [Song of Songs 1:12 — "while the king was on his couch — my spikenard gave forth its fragrance"; a verse of the beloved; applied here: the teachings of Rabbainu ז"ל give forth their fragrance to revive and give life to souls — nirdi natan reicho] — and not the opposite, G-d forbid. For even in the Torah Zichron Olam Haba [A Torah discourse of Rabbainu ז"ל — "Remembrance of the World to Come" — a teaching about the essence of joy and the World to Come] — it is explained there that the essence is joy. And also it is explained there on the verse "I will remember my music in the night" [Psalms 77:7 — "I remember my music in the night — I commune with my heart — and my spirit searches"; the verse of nocturnal remembrance; the teaching: even in the darkness of night — music and song — the essence is joy] — that the essence is joy — to seek good points. ביינטן אייך גייט נישט ארום מיט דאגות ומרה שחורה — זייט פריליך — אין הייבט זיך אן שוין מכין זיין על פורים — אין בייטן להשי"ת על שמחת פורים — I ask of you: do not go around with worries and melancholy — be joyful — and begin now already to prepare yourselves for Purim — and to ask Hashem Yisbarach for the joy of Purim. For you saw how the Other Side confused your Simchas Torah. And blessed be G-d that you received a good neighbor — our friend Reb Simcha — who truly holds to the true path of Rabbainu ז"ל and his holy disciple. And Hashem Yisbarach knows the truth — when he was with me — I was revived through him. And also Reb Yaakov Ber is also among the Anash — and travels every year and every year to the resting place of Rabbainu ז"ל — and he too is added to you for the assembly. And I have no merit — that I should have someone with whom to speak of Rabbainu ז"ל and his holy disciple. But blessed be G-d — I speak to myself of Rabbainu ז"ל and his holy disciple — and with my household members. And in concealment I speak with others sometimes of Rabbainu ז"ל and his holy disciple — but in great hiddenness. And you — blessed be G-d — have someone with whom to speak openly. And study sign 81 in Likutay Tinyana — and from this itself you will be able to see why Yosil Bateh and Yechiel do not worry — and there is not even a single person — the worst of the worst — because of the humility. And you speak one with another in the fear of Heaven — that for Rabbi Yochanan one student alone sufficed. [A Talmudic saying: Rabbi Yochanan said that even one student who recites a teaching in his name suffices to justify his entire life's work; applied here: even one person who truly engages in these teachings is sufficient] You worry — surely one must pray greatly to Hashem Yisbarach for children — but everything in joy and gladness — and to trust in Hashem Yisbarach — that surely there will be such a time of divine favor — in this power of Rabbainu ז"ל and his holy disciple — to help you in all things in its proper time and its proper moment — with complete salvation. And not through pressing the hour. And sadness and worries help nothing at all — and the Holy Blessed One is not impressed by your sadness — on the contrary — the Holy Blessed One hates them. And might and gladness are in His place — and sadness is slavery — and being a son is joy. [A teaching of Rabbainu ז"ל: sadness is the state of a slave — constricted, unfree; joy is the state of a beloved son — expansive, free; the contrast between the slave's sadness and the son's joy] Therefore my brothers and my companions — we must greatly rejoice — very, very greatly — that we merited — even from afar — at least — to know that there exists in the world a true Tzaddik — such a novelty — the flowing stream that purifies from all stains — and his springs go forth in valley and in mountain — through his holy disciple — to give life to our souls at every time — with a different medicine — warm waters that heal the body and the soul. But we must be constant in them. And we do not need to travel to distant places to seek warm baths to heal our souls and our bodies. But we have them in our very home — and without any expense at all — only to incline our ears and our eyes and our hearts well — to these holy books. And surely we will attain all good — "all things that are of benefit" [kol milei d'meitev — Aramaic from the Talmud, Kesubos 8a — "all things that are of benefit" — the wedding blessing formula; applied here to the complete benefit flowing from the books of Rabbainu ז"ל] — for Rabbainu ז"ל is the all-encompassing intellect through whom all the harsh judgments in the world are sweetened. And particularly my friend Reb Aizik, may his candle shine — you have no business in this world — except to engage day and night in the words of Rabbainu ז"ל and his holy disciple — and to rejoice every day — and to go every day to our beloved Reb Nussun, may his candle shine — and to remind him to be in joy. And do not worry at all — for G-d willing if you hold yourself to the ways of Rabbainu ז"ל — surely G-d willing everything will be as it should be. Only the believer will not be shaken — and faith is prayer. Words of one who truly loves you — and desires your good forever — in this world and the next, Nussun from Breslov Nussun from Breslov Undated — Adar 5643, shortly before Purim. Lost letters. The words engraved in air. Joy, good points, the Adversary. Yiddish: begin preparing for Purim. Speaking of Rabbainu ז"ל in hiddenness. A warm postscript to Reb Nachman — open your mouths — four hundred benches. נ נח נחמ נחמן מאומן