קעו

Praise to G-d — blessed be G-d, blessed be G-d — all of us here are in life and in peace. So may I merit — to hear from you — life and peace — from within expansiveness of heart and expansiveness of mind — in the physical and in the spiritual — and the fullness of all good. Let it not be a wonder in your eyes — that it is close to two weeks — that I have not written you any letter. For this was because of several reasons that passed over me. First — for three days I was not at all in good health. Second — because my wife, may she live, had the fever again, G-d have mercy, G-d have mercy. Third — because I transported myself from the dwelling in which I sat — to another dwelling — close to the synagogue of Makaria [The synagogue of Makaria — a specific synagogue in Teverya; the writer has moved to a new residence adjacent to or under the same roof as this synagogue] — under one roof with the synagogue. Fourth — because not every person wants to receive letters — out of fear of the post. [A reference to surveillance and fear of authorities reading postal correspondence — a real danger in the Ottoman Empire and in dealings with the Russian Tsarist authorities; not everyone wished to be identified as receiving letters] But it is a wonder to me — that Reb Shepsil — the trusted agent of Reb Chaim Yehoshua — was in your encampment — and surely you saw him — and did not give him any letter.

And you know in your hearts — how I long for you and for your letters — truly as for my own sons, may they live. And beyond this — b'is'arusa d'lissata is'ar l'eila [Aramaic from the Zohar: "through an awakening from below — an awakening is stirred above" — the foundational Kabbalistic principle: when a person below makes a spiritual move or gesture — it awakens a corresponding movement above; when the Anash write to the writer, he is compelled to respond — and in this exchange of letters both parties receive the good point that flows from the heavenly arousal triggered by the earthly one] — when you write to me — I am compelled to reply to you. And through this — we fulfill and receive one from another — the good points. For I have no one from whom to receive the good point — even though Rabbainu ז"ל taught us to receive good points — even through mundane conversation. But surely — when I receive the good point from a person — within which we mention words of Rabbainu ז"ל and his holy disciple — then the comprehensive good points of Rabbainu ז"ל and his holy disciple are also awakened within us. And then the three good points are awakened within us together. [A teaching about the three levels of the good point: the personal good point; the good point of Rabbainu ז"ל and his holy disciple mentioned in the conversation; and the comprehensive universal good point of Rabbainu ז"ל — all three are awakened simultaneously when two people of the Anash exchange letters mentioning his name]

And beyond this — what are we silent about and what are we sleeping about — in the business of Rabbainu ז"ל and his holy disciple? When Hashem Yisbarach has given us — in His great and mighty mercy — such gifts — the books of Rabbainu ז"ל — and the books of his holy disciple — and such prayers — and Sefer Ha'Middos — and Chayei Moharan — and the stories — and Shivchei Moharan — and such Likutay Etzos [Likutay Etzos — "Collected Counsels" — a topical compendium of Rabbainu ז"ל's practical spiritual advice, organized by subject; one of the key works of Breslov literature] — which are supernal Eden [עדן עלאה — Aramaic: "supernal Eden" — the highest level of spiritual delight and pleasure in the divine realm; Rabbainu ז"ל's books are identified with the Garden of Eden in its most exalted dimension] — and also the book Yemei Moharan"as [ספר ימי מוהרנ"ת — "The Days of Reb Nosson" — a journal or chronicle of Reb Nosson ז"ל's activities and travels; a biographical-diary work preserving the record of his life and journeys] — through any one of which one can merit eternal life.

And even in this world one can live through them and rejoice through them. For just as we must rejoice over "who has not made me a gentile" [The morning blessing shelo asani goy — "who has not made me a gentile" — one of the three morning blessings; a matter of immense rejoicing] — and we must greatly, greatly rejoice over this — for as is told of the Tzaddik Reb Moshe Leib of Sasov — that he was dancing the entire day — and some Tzaddik asked him about his joy — and he said that immediately upon saying in the morning "who has not made me a gentile" — he rejoices over this the entire day. And also Rabbainu ז"ל told of the Tzaddik who gave himself life through "who has not made me a gentile" — until he arrived at the joy of Moshe Rabbainu, peace upon him — at the time of the receiving of the Tablets. [A specific story told by Rabbainu ז"ל: a Tzaddik meditated upon the blessing "who has not made me a gentile" with such intensity that through it — layer by layer — he ascended spiritually until he arrived at the level of the joy of Moshe Rabbainu at the moment he received the Torah at Sinai; a story about the infinite spiritual depth available within even a simple daily blessing] So too — we must rejoice — in that we are not disputing against such a wondrous light — and against his holy disciples — and against his holy books. On the contrary — we delight in them. Only we must begin anew — to take ourselves leisure — to be constant in them. For they are the fulfillment of the Torah — and they are the ancient concealed Torah — and they are our life and the length of our days. And through them we can give life to ourselves and to all the worlds that depend upon us. And when we are strengthened through them — surely our end will be for the good. For where in the world is there a book that speaks of everything that exists in the world — and reveals such secrets — on every single matter — and is for action and for deed — and gives life from the first of all levels to the last of all levels [u'l'hachayos me'reish kol dargin ad sof kol dargin — Aramaic: "and to give life from the head of all the levels to the end of all the levels" — reish — Aramaic: head, beginning; dargin — Aramaic: levels, rungs; from the topmost rung to the bottommost — the books of Rabbainu ז"ל give life at every level of existence without exception]? And where are there such prayers — in which there is not a single commandment — for which there is not a prayer — with such words and with such entreaties and appeasements — the like of which has never been heard? Only we are lazy — in that we do not make use of these treasuries — more desirable than all wealth and preciousness — and than gold and than pearls. And if we were strong to be constant in the prayers — there would be nothing in the world that we could not accomplish through them. Only the believer will not be shaken — as the saying of our sages ז"ל: "hope to Hashem — and continue to hope."

And on this night I studied the Laws of Oath and the Honoring of Father and Mother — law 2. And I almost went out of my vessels [יצאתי מן הכלים — "I went out of my vessels" — an idiom: so overwhelmed with spiritual enthusiasm and feeling that one's soul seems to leap out of its bodily vessels; an ecstatic overflow of the soul beyond its containing vessels] — and I was aroused to write to you: אז איהר זאלט נישט זיין קיין שלימזל'ניקעס — that you should not be unlucky ones [shlimazl'nikes — Yiddish: unlucky ones, hapless unfortunates — from shlimazl — a person plagued by bad luck; the writer exhorts them not to be spiritually hapless, not to waste their great fortune through inattention] — אין איהר זאלט פריליך זיין מזה ששם רבנו ז"ל ותלמידו הק' נקרא עלינו — and you should be joyful — over this — that the name of Rabbainu ז"ל and his holy disciple is called upon us. אין גלייבן אז השי"ת וועט אינז אלסדינג העלפן נאר מ'דארף אמאל ווארטן — and believe that Hashem Yisbarach will help us in everything — only one must sometimes wait. For Rabbainu ז"ל said about himself — that if he had not waited — he would have traveled like all the other travelers. And we have no counsel — except prayer and joy. And surely G-d willing everything will be as it should be. For sadness and worries — the Holy Blessed One hates them. And beyond this — they accomplish nothing at all. Until Hashem looks down from the heavens and watches over us — and helps us with His great salvation — and then the salvation will be complete.

On both this and that — because the time for Mincha prayer arrived — I was brief — in the middle of the words flowing from the source of wisdom — flowing from the Nachal Novea Mekor Chochmah — which drew its stream through his holy disciple — with mercies and with supplications.

Words of one who watches with expectant eyes — to see all the Anash — with great love — face to face — and who counts the days to see them all — in life and in peace, Nussun from Breslov

Written Tuesday, Parshas Balak, 5643 (July 1883), from Teverya. Two weeks of silence explained: illness, wife's fever, moving house to near the Makaria synagogue, fear of the post. A rich teaching on the three good points, on the books of Rabbainu ז"ל as supernal Eden, on the joy of "who has not made me a gentile." Interrupted mid-sentence by Mincha time.

נ נח נחמ נחמן מאומן I received your letter — with the sugar [ציקר — tsuker — Yiddish: sugar — from German Zucker; the recipient sent a gift of sugar along with the letter] — through Morainu v'Rabbainu Reb Chaim, may his candle shine. And I remain indebted to your honor for the sugar. And several words of the letter I did not understand — the words themselves [לא הבנתי התבות — "I did not understand the words" — תיבות — individual written words; not the general handwriting style but specific words within the letter that were unclear or illegible and could not be deciphered] — what you wrote to me from your co-parent-in-law, may his candle shine — that his wife wants. And I made you an agent to bring good tidings to the elder Reb Nachman, may his candle shine, of Uman — that today I obtained a bill of exchange [אוו"ז — a bill of exchange or financial voucher; a formal document guaranteeing the payment of a specified sum of money at a specified place] for him — in the sum of one hundred rubles — a payment. Only tell him in secret — so that no one else should know. And for the present — you can give him whatever he needs — to give life to his soul. And I ask of you — to write me the price of the payment among you — how many groshen one ruble of Teverya money comes to — for here they give me for each ruble thirteen and a half groshen. And I do not want to exchange until I have news from you — at what rate the Teverya money stands among you. And it is in my mind — to bring the bill of exchange at the time of my coming — G-d willing — to your encampment. Perhaps G-d willing — for Shabbos Nachamu. [Shabbos Nachamu — "the Shabbos of consolation" — the Shabbos immediately following the fast of Tisha B'Av; named for its Haftarah beginning Nachamu nachamu ami — "console, console My people" (Isaiah 40:1); the writer hopes to visit Tzfas for this Shabbos] If at least it will come to thirteen and a half groshen of Teverya money among you. And if not — I will be compelled to exchange here — and to receive a bill of exchange on the money — to your encampment. For I do not want the responsibility of carrying the money with me. Therefore write to me. And also I have suffering — from what you wrote to me — that you have a controversy with your brother, may his candle shine, and his son, may his candle shine. For I want there to be peace among the Anash — in the merit of Rabbainu ז"ל and his holy disciple — who warned greatly about love and peace. And how can blessing dwell upon you — when at every turn there is found among you another controversy? And "the Holy Blessed One found no vessel that holds blessing for Israel — except peace." [From the Mishnah, last of Uktzin — "The Holy Blessed One found no vessel that holds all blessing for Israel except peace"] And one must pray greatly for peace. For controversy is despised — and peace is great. And all the losses of those who dispute — are because there is no peace and true love among us — "for over all transgressions — love covers." [Proverbs 10:12 — "hatred stirs up strife — but love covers over all transgressions"] And I pray to Hashem Yisbarach — that there should be love. And also all of you — all of you must pray greatly to Hashem Yisbarach. For our love is no trivial thing — for through it one can gather together — and mention Rabbainu ז"ל and his holy disciple. And to mention their name is a rectification for the soul, spirit, and higher soul. For they are eternal — eternally eternal. Nussun from Breslov Written Tuesday, Parshas Masei, 5643 (July 1883), from Teverya. Sugar received as a gift. A bill of exchange for 100 rubles obtained for the old man of Uman. The writer hopes to visit Tzfas for Shabbos Nachamu. A call for peace — "the Holy Blessed One found no vessel that holds blessing except peace." נ נח נחמ נחמן מאומן I hereby inform you — that I am laid low in weakness — with fever and constipation [חמימות ועצירות — "heat and constipation" — chimimus — fever, heat; atzirus — constipation, obstruction; a combination of acute symptoms that has left the writer bedridden for a week] — for seven days. And on this night — I had a sweat [זעה — ze'ah — a sweat, a perspiration — specifically a night sweat, often associated with fever breaking; a significant medical event indicating a possible turn in the illness] — for approximately eight hours. And the fever eased upon me somewhat — blessed be G-d, blessed be G-d. Therefore — pray for me — to Hashem Yisbarach — in the power and merit of Rabbainu ז"ל and his holy disciple — and in the merit of all the Tzaddikim — that Hashem Yisbarach send me quickly and soon — a complete healing — so that I should merit to gather together with you in fellowship — in order to fulfill and receive one from another — and to draw upon us the comprehensive good point — through our speaking greatly about the pure and dazzling light [אור הצח והמצחצח — "the pure and dazzling, sparkling light" — from tzach — pure, clear, bright; and metzachtzach — sparkling, polished to a brilliant shine; the light of Rabbainu ז"ל described in its most radiant and burnished aspect — a light of absolute clarity and brilliance] — which is our life and the essential foundation of our hope — forever and for eternity upon eternity. Nussun from Breslov Written Thursday, Parshas Devarim, 5643 (July/August 1883), from Teverya — near Tisha B'Av. The writer is ill with fever and constipation for seven days; an eight-hour night sweat has eased the fever somewhat. A prayer request, and a beautiful closing on the fellowship assembly and "the pure and dazzling light." נ נח נחמ נחמן מאומן Praise to G-d — blessed be G-d, blessed be G-d — all of us here are in life and in peace. So may I merit — to hear from you — life and peace — from within expansiveness of heart and expansiveness of mind — in the physical and in the spiritual — and the fullness of all good. Let it not be a wonder in your eyes — that it is close to two weeks — that I have not written you any letter. For this was because of several reasons that passed over me. First — for three days I was not at all in good health. Second — because my wife, may she live, had the fever again, G-d have mercy, G-d have mercy. Third — because I transported myself from the dwelling in which I sat — to another dwelling — close to the synagogue of Makaria [The synagogue of Makaria — a specific synagogue in Teverya; the writer has moved to a new residence adjacent to or under the same roof as this synagogue] — under one roof with the synagogue. Fourth — because not every person wants to receive letters — out of fear of the post. [A reference to surveillance and fear of authorities reading postal correspondence — a real danger in the Ottoman Empire and in dealings with the Russian Tsarist authorities; not everyone wished to be identified as receiving letters] But it is a wonder to me — that Reb Shepsil — the trusted agent of Reb Chaim Yehoshua — was in your encampment — and surely you saw him — and did not give him any letter. And you know in your hearts — how I long for you and for your letters — truly as for my own sons, may they live. And beyond this — b'is'arusa d'lissata is'ar l'eila [Aramaic from the Zohar: "through an awakening from below — an awakening is stirred above" — the foundational Kabbalistic principle: when a person below makes a spiritual move or gesture — it awakens a corresponding movement above; when the Anash write to the writer, he is compelled to respond — and in this exchange of letters both parties receive the good point that flows from the heavenly arousal triggered by the earthly one] — when you write to me — I am compelled to reply to you. And through this — we fulfill and receive one from another — the good points. For I have no one from whom to receive the good point — even though Rabbainu ז"ל taught us to receive good points — even through mundane conversation. But surely — when I receive the good point from a person — within which we mention words of Rabbainu ז"ל and his holy disciple — then the comprehensive good points of Rabbainu ז"ל and his holy disciple are also awakened within us. And then the three good points are awakened within us together. [A teaching about the three levels of the good point: the personal good point; the good point of Rabbainu ז"ל and his holy disciple mentioned in the conversation; and the comprehensive universal good point of Rabbainu ז"ל — all three are awakened simultaneously when two people of the Anash exchange letters mentioning his name] And beyond this — what are we silent about and what are we sleeping about — in the business of Rabbainu ז"ל and his holy disciple? When Hashem Yisbarach has given us — in His great and mighty mercy — such gifts — the books of Rabbainu ז"ל — and the books of his holy disciple — and such prayers — and Sefer Ha'Middos — and Chayei Moharan — and the stories — and Shivchei Moharan — and such Likutay Etzos [Likutay Etzos — "Collected Counsels" — a topical compendium of Rabbainu ז"ל's practical spiritual advice, organized by subject; one of the key works of Breslov literature] — which are supernal Eden [עדן עלאה — Aramaic: "supernal Eden" — the highest level of spiritual delight and pleasure in the divine realm; Rabbainu ז"ל's books are identified with the Garden of Eden in its most exalted dimension] — and also the book Yemei Moharan"as [ספר ימי מוהרנ"ת — "The Days of Reb Nosson" — a journal or chronicle of Reb Nosson ז"ל's activities and travels; a biographical-diary work preserving the record of his life and journeys] — through any one of which one can merit eternal life. And even in this world one can live through them and rejoice through them. For just as we must rejoice over "who has not made me a gentile" [The morning blessing shelo asani goy — "who has not made me a gentile" — one of the three morning blessings; a matter of immense rejoicing] — and we must greatly, greatly rejoice over this — for as is told of the Tzaddik Reb Moshe Leib of Sasov — that he was dancing the entire day — and some Tzaddik asked him about his joy — and he said that immediately upon saying in the morning "who has not made me a gentile" — he rejoices over this the entire day. And also Rabbainu ז"ל told of the Tzaddik who gave himself life through "who has not made me a gentile" — until he arrived at the joy of Moshe Rabbainu, peace upon him — at the time of the receiving of the Tablets. [A specific story told by Rabbainu ז"ל: a Tzaddik meditated upon the blessing "who has not made me a gentile" with such intensity that through it — layer by layer — he ascended spiritually until he arrived at the level of the joy of Moshe Rabbainu at the moment he received the Torah at Sinai; a story about the infinite spiritual depth available within even a simple daily blessing] So too — we must rejoice — in that we are not disputing against such a wondrous light — and against his holy disciples — and against his holy books. On the contrary — we delight in them. Only we must begin anew — to take ourselves leisure — to be constant in them. For they are the fulfillment of the Torah — and they are the ancient concealed Torah — and they are our life and the length of our days. And through them we can give life to ourselves and to all the worlds that depend upon us. And when we are strengthened through them — surely our end will be for the good. For where in the world is there a book that speaks of everything that exists in the world — and reveals such secrets — on every single matter — and is for action and for deed — and gives life from the first of all levels to the last of all levels [u'l'hachayos me'reish kol dargin ad sof kol dargin — Aramaic: "and to give life from the head of all the levels to the end of all the levels" — reish — Aramaic: head, beginning; dargin — Aramaic: levels, rungs; from the topmost rung to the bottommost — the books of Rabbainu ז"ל give life at every level of existence without exception]? And where are there such prayers — in which there is not a single commandment — for which there is not a prayer — with such words and with such entreaties and appeasements — the like of which has never been heard? Only we are lazy — in that we do not make use of these treasuries — more desirable than all wealth and preciousness — and than gold and than pearls. And if we were strong to be constant in the prayers — there would be nothing in the world that we could not accomplish through them. Only the believer will not be shaken — as the saying of our sages ז"ל: "hope to Hashem — and continue to hope." And on this night I studied the Laws of Oath and the Honoring of Father and Mother — law 2. And I almost went out of my vessels [יצאתי מן הכלים — "I went out of my vessels" — an idiom: so overwhelmed with spiritual enthusiasm and feeling that one's soul seems to leap out of its bodily vessels; an ecstatic overflow of the soul beyond its containing vessels] — and I was aroused to write to you: אז איהר זאלט נישט זיין קיין שלימזל'ניקעס — that you should not be unlucky ones [shlimazl'nikes — Yiddish: unlucky ones, hapless unfortunates — from shlimazl — a person plagued by bad luck; the writer exhorts them not to be spiritually hapless, not to waste their great fortune through inattention] — אין איהר זאלט פריליך זיין מזה ששם רבנו ז"ל ותלמידו הק' נקרא עלינו — and you should be joyful — over this — that the name of Rabbainu ז"ל and his holy disciple is called upon us. אין גלייבן אז השי"ת וועט אינז אלסדינג העלפן נאר מ'דארף אמאל ווארטן — and believe that Hashem Yisbarach will help us in everything — only one must sometimes wait. For Rabbainu ז"ל said about himself — that if he had not waited — he would have traveled like all the other travelers. And we have no counsel — except prayer and joy. And surely G-d willing everything will be as it should be. For sadness and worries — the Holy Blessed One hates them. And beyond this — they accomplish nothing at all. Until Hashem looks down from the heavens and watches over us — and helps us with His great salvation — and then the salvation will be complete. On both this and that — because the time for Mincha prayer arrived — I was brief — in the middle of the words flowing from the source of wisdom — flowing from the Nachal Novea Mekor Chochmah — which drew its stream through his holy disciple — with mercies and with supplications. Words of one who watches with expectant eyes — to see all the Anash — with great love — face to face — and who counts the days to see them all — in life and in peace, Nussun from Breslov Written Tuesday, Parshas Balak, 5643 (July 1883), from Teverya. Two weeks of silence explained: illness, wife's fever, moving house to near the Makaria synagogue, fear of the post. A rich teaching on the three good points, on the books of Rabbainu ז"ל as supernal Eden, on the joy of "who has not made me a gentile." Interrupted mid-sentence by Mincha time. נ נח נחמ נחמן מאומן