יב

Sunday, the Torah portion of Yisro [Parshas Yisro — the portion containing the Giving of the Torah at Sinai; it falls in late January or early February], 5636 [= early 1876 CE] — here in Teverya, may it be established and built for good.

To the honor of my beloved soul and heart — my truly beloved brethren-children [אהבי נפשי ולבבי בני אחים אהובים — "the beloved of my soul and of my heart, my beloved brethren-children" — soul, heart, brothers, children — each term deepening the bond] — why, it is none other than the wondrous one himself, the veteran Chassid — Morainu v'Rabbainu Reb Nussun, may his candle shine — and to the honor of his companion Morainu v'Rabbainu Reb Aizik, may his candle shine — and to the honor of our ohavainu Morainu v'Rabbainu Reb Nussun son of Reb Yekusiel, may his candle shine.

Thank G-d — blessed be G-d — all of us are in the way of life and peace. May I merit to hear from you and from all the Anash — they and their wives and their children — life and peace, for length of days and good years. Omain Netzach Selah Va'ed.

After inquiring after your good welfare — from a letter from my friend Reb Aizik, may his candle shine, enclosing greetings of peace from you, I received properly. And also a letter from you and from Reb Nussun son of Reb Yekusiel I also received properly. And you gave me life with your letters. But woe to us for our great loss — the great shattering [אוי על שברנו השבר הגדול — "woe over our brokenness, the great break" — shever gadol: a fracture, a shattering; a mourning cry] — that has befallen us in the passing of the meek Tzaddik [הצדיק העניו — ha'tzaddik ha'anav — "the meek one, the lowly one" — anav is one of the most honored qualities in all of Jewish teaching; Moshe was described as "the most meek of all men" — calling Reb Nachem Zalman by this title after his death is a posthumous recognition of his deepest spiritual quality], Morainu v'Rabbainu Reb Nachem Zalman. May he rest in peace upon his resting place. "They have journeyed to their resting places — and us they have left to our sighing." [המה סעו למנוחות ואותנו עזבו לאנחות — an echo of Lamentations 1:3, composed here as a sorrowful rhyme: menuhos / anachos — resting places / sighing] May Hashem Yisbarach comfort us and may He also merit us to length of days.

And we must take upon ourselves anew to draw ourselves close to Rabbainu ז"ל and his holy disciple, and to walk in their holy paths. For we see how this person — the above-mentioned — merited, through the fact that he held himself close to Rabbainu ז"ל. And beyond this — outside of what we can see [וחוץ מזה — "and outside of / beyond this" — there is a visible dimension: his attachment to Rabbainu ז"ל — and then there is something beyond all visibility, accessible only through faith] — we believe what his divine service wrought far above, far above [למעלה למעלה — the doubled word is deliberate: his hidden spiritual work ascended to heights beyond what any of them could see or calculate]. Therefore, my true beloved ones — come, let us strengthen ourselves — I from here and you from there — with fresh desire, to take upon ourselves the ways of Hashem. For the one who now in our generations illuminates and arouses [המאיר והמעורר — two active roles: illuminating the path and awakening the sleeping soul to walk it] the way of Hashem — that is Rabbainu ז"ל and his holy disciple. Therefore we must spend the greater part of our days and years only in this holy study. And it will show us the straight path to walk in the way of the Master of the World, forever and unto eternal eternity. And it will bring us out from the two Samech-Mems [הס"מ — the initials of the adversarial force and the force of evil; the Breslov texts refer to it by initials rather than name], and bring us into eternal life, and show us how to cross the narrow bridge [הגשר הצר — Rabbainu ז"ל's famous teaching: "the entire world is a very narrow bridge, and the main thing is not to be afraid at all"] without fear. And it gives us counsel even for acquiring possessions [למיקני נכסין — l'miknei nichasin — Aramaic: "for acquiring possessions / property" — the writer code-switches into Aramaic here, quoting or echoing a Talmudic or kabbalistic phrase; even material acquisitions and livelihood can be addressed through the counsel in these books] — through prayer and supplication.

For yesterday I sat at night and reflected in my mind on the merchandise of ours — that which is found in the shop of Rabbainu ז"ל and his holy disciple. And I saw and I peered closely into the merchandise [וראיתי ועינתי בהסחורות — two distinct verbs: ra'isi — I saw, a general seeing; and iyanti — I peered closely, from the root עין — eye — meaning to scrutinize, to examine with close attention; first a broad gaze, then a careful examination] — and I saw that there is no merchandise that the world needs which is not found in this shop — and such gloriously fine merchandise [סחורות מפארים כאלו בכל מיני פאר — merchandise adorned with every kind of splendor and glory]. Even though there were many very great merchants, and they too had very beautiful merchandise that we do not fully understand — nevertheless, only certain kinds of fine merchandise are found there. But in this shop there is found every kind of fine merchandise, and also medicines for every kind of illness in the world, and every kind of craft and skill, and every kind of musical instrument. In short — there is nothing in the world that is not found in this shop. And we need only engage in them — and of themselves they will clothe us in strength and joy [ילבישנו עז וחדוה — an echo of I Chronicles 16:27: "strength and joy are in His place"], and heal us from all our ailments and pains, and give us good and long life. And we can even earn great wealth from this shop — for nothing is withheld from this shop.

And more than this — what can I marvel to you? Blessed be G-d — a little you already know yourselves. And more than this — if you look with a favorable eye [בעין יפה — with a generous, open, receptive eye; the opposite of a begrudging gaze] and in truth and with persistence — you will see for yourselves the great and precious beauty of the merchandise of this shop, such as no shop like it exists in the world. For our merchant traveled to distant lands for every beautiful and good and needed thing in the world — and purchased a great novelty and brought it into his shop, to give life to all the world. And there is also found there every kind of spice for the merchandise [תבלין להסחורות — the spices and condiments that enhance the goods; the means and methods for entering and using the merchandise effectively] — to merit to trade in the merchandise through prayer and supplication. And if one is unable to open his mouth to prayer — then he gives another prescription [ריצעפט — rezept — Yiddish from the German Rezept: a medical prescription] — to sigh frequent sighs until one expels all the blood from the spiritual left chamber [שיפלט כל הדם שבחלל השמאלי ברוחניות — a kabbalistic-medical image: the left chamber of the heart is the seat of the animal soul and its desires; to expel this blood spiritually, through earnest sighing and longing, is to purify the heart of its base drives]. And even when a person has consular affairs upon him — through prayer he can be saved from all the troubles. And the main thing is to be in joy — and do not worry at all. Hashem Yisbarach will surely help you and will not forsake you. And a sigh is the completion of all deficiencies [אנחה הוא שלמות כל החסרונות — a specific Breslov teaching: a sincere sigh before G-d completes and makes up for everything missing in one's prayer and service]. And the time of private conversation between a person and his Creator is very good before sleep — and even the preparation itself [sitting down and intending to speak — even before any words come — is itself already of great value] is very good.

And regarding what you wrote — that you are unable to open your mouth, like a mute literally — this too is a plea before Hashem Yisbarach. And beyond this — you have forgotten what Rabbainu ז"ל said: that letters without vowel-points are like a body without a soul. Therefore know: you have the letters — but you do not yet have the nekudos. And the nekudos are made through k'sufin [k'sufin — Aramaic: yearning, longing — the passionate desire and craving of the soul for G-d; an Aramaic term used in the Zohar and in Breslov teaching]. And k'sufin are in the thought — they are formed in the mind and heart, not yet in the mouth; they are the pre-verbal stage of prayer. Therefore one must long each day until one brings words from potential into actual [מכח אל הפעל — the Aristotelian-kabbalistic language of bringing what exists in embryonic potential into full living expression]. And the nekudos are formed from the obstacles themselves [נקדין נעשו מהמניעות — "the vowel-points are made from the very hindrances" — an astounding teaching: the blockages and obstacles, when pressed through, create the soul of prayer] — nine nekudos, nine heavens — as is explained in the words of Rabbainu ז"ל. And this is the very obstacle that you face: you want it to be that the moment you open your mouth you should immediately speak. But Rabbainu ז"ל has already cited the verse of King David, peace be upon him: "My mouth spoke in my distress — out of the constriction..." [Psalms 66:14 — דבר פי בצר לי מן המצר — it is from within the constriction itself, from the very tightness, that speech is born], and so on. And if you will force yourselves through the obstacles and say for at least one month only "Master of the World! Master of the World!" [רבש"ע רבש"ע — even this simple, repeated cry is a complete prayer; it contains the entire relationship: I, and You, and You are the Master] — surely Hashem Yisbarach will help you little by little, and afterward Hashem Yisbarach will expand the words for you, and "the spirit of Hashem spoke through me" [II Samuel 23:2 — when G-d's spirit rests on a person, speech flows of itself] will be fulfilled. But Rabbainu ז"ל has already said that one must be a great stubborn one [עקשן גדול — entirely positive: the tenacity to keep pushing through obstacle after obstacle without giving up; Rabbainu ז"ל praised this quality as essential] in the service of G-d — and particularly in this matter, which was Rabbainu ז"ל's universal practice. And whoever engages in this — surely how good it is. But know, my beloved brothers — just as Rabbainu ז"ל desired this practice, so was it his desire to be in joy all day.

And also my friend, truly beloved — Morainu v'Rabbainu Reb Nussun son of Reb Tzvi, may his candle shine — from your letter I see that you are very worried about livelihood. Do not worry at all — only "eat your bread with joy" [Ecclesiastes 9:7] — for Hashem is with you. And surely He will not forsake you. And regarding what you wrote to me — that your wife kneads the dough herself — I do not agree to this at all. For this is a false economy [קמוץ — a pinching, a miserly saving in the wrong place]. For everything she is able to spare you will not add up to even five rubles a year — and the diminishment to her strength is beyond reckoning in worth [כחה נחסר אין לשער כמה שוה — "the diminishment of her strength — it is impossible to reckon how much it is worth" — the loss to her health is worth infinitely more than what is saved in money]. And Rabbainu ז"ל warned very much against this. And Hashem Yisbarach will help you and grant you success through another source. Only Hashem Yisbarach yearns for your prayer [השי"ת מתאוה לתפילתך — "Hashem Yisbarach longs for your prayer" — G-d Himself desires, yearns to hear you pray; the longing is on both sides]. And believe me — surely I pray for you at all times, and for your father, may his candle shine — that He save you from all trouble and distress and expand you in every kind of expansion. For Rabbainu ז"ל has already said: "Draw Your kindness to those who know You, O G-d Who is jealous and avenging" [Psalms 36:11]. And particularly one who needs to serve G-d — for despondency [מרה שחורה — the black bile of melancholy and depression] there is no remedy except joy and prayer.

And regarding what you wrote about Troyits — that you have no news there — and about writing there: I do not know what counsel to give myself, for these six weeks I have written a letter there. The general truth is — the suffering I have from Troyits is beyond measure and reckoning. For I fear what the enemy should not conceive [מה ששונא לא יחשב — I fear the worst; what one's enemies would wish on him]. And particularly my wife weeps and wails — and from the great grief she weakens. For we have no news from your brother-in-law Moshe, may his candle shine, and we have enormous suffering — and also from my son Morainu v'Rabbainu Yitzchak, may his candle shine, and from my son-in-law Morainu v'Rabbainu Yisroel, may his candle shine — who have passports from Wallachia — and we have no news from them. And perhaps I will write, G-d willing, next week some letter — and I will write on your behalf as well to your father-in-law, may his candle shine. And for the sake of Hashem — be in joy, and strengthen your wife too, may she live, in joy.

And regarding what you wrote to me — that you are unable to open your mouth for prayer — it is already explained in the words of Rabbainu ז"ל: how far we are from "pouring out water before the face of Hashem" [I Samuel 7:6 — the act of pouring out water as a symbol of pouring out the heart before G-d] — eight parsaos [tmania parsei — Aramaic: "eight parsaos" — a parsah is a Persian unit of distance used in the Talmud; the expression "eight parsaos away" means: an enormous, almost incomprehensible distance separates our current state of prayer from the ideal — this is a direct Aramaic citation, a code-switch into the language of the Talmudic source being quoted]. That is: Torah and prayer — that is: we must study much in the books of Rabbainu ז"ל and say prayers and Tehillim, and afterward Hashem Yisbarach will merit us to pour out our hearts like water. And beyond this we must pour upon ourselves the precious healing herbs [הסממנים היקרים — ha'smanim ha'yekarim — specifically medicinal herbs and healing spices, not merely "medicines"; the image is of pouring costly healing ingredients onto one's wounds, without limit or measure] without measure — to heal the ailments of the soul — until we have the strength to speak — as is explained in the parable in Chaiyei Moharan, in the section on the virtues of his Torahs, sign 66.

And for the sake of Hashem — be strong and strengthen yourselves to trade in this merchandise. Surely when you want to trade, you will trade — for you in your young years merited the shop full of all goodness. For in our young years the merchandise was not yet all revealed and known — but now it is revealed and known. And believe me: yesterday I studied in Likutay Halachos, Part 1, the Laws of the Morning Blessings, Law 3 — on the story of the prince and the maidservant — and I nearly went out of my mind [כמעט יצאתי מדעתי — "I almost lost my mind" — an expression of overwhelming spiritual rapture and amazement]. And particularly at letter 27 [a precise citation: the twenty-seventh subsection within that law]. And I gave thanks and acknowledgment with immense joy to Hashem Yisbarach — that He has granted me the merit that from my mouth should go forth illuminating lights such as these [שיצא דרך פי אורות מאירות כאלה — "that through my mouth there went forth lights that illuminate in this way" — the writer feels the words of Torah as living light that passes through his mouth into the world] — which illuminate the eyes and gladden the heart. So may Hashem gladden you with "the light of the righteous brings joy" [Proverbs 13:9 — אור צדיקים ישמח].

Words of one who loves you,

Nussun from Breslov

And also — what is this that I have written many times to let me know about our truly beloved friend Reb Aitzikel, may his candle shine — and you do not write to me? I have great suffering from this. And also whether he had any letter from his sons, may they live — and what became of his wife, may she live. And if he had any letter from his sons — write to me what they wrote to him about the matter of his son's ticket. And convey greetings of peace to him on my behalf with strong love.

And convey greetings of peace to all our true beloved — and particularly to your dear father, the wondrous veteran Chassid Morainu v'Rabbainu Reb Tzvi, may he live, for length of good days — Omain. And greetings of peace to the wondrous and exceptional, veteran Chassid, G-d-fearing, Morainu v'Rabbainu Reb Nachman, may his candle shine. And greetings of peace to the pious one, Reb Dov the ritual slaughterer and examiner, may his candle shine. And greetings of peace to his son, the young scholar Morainu v'Rabbainu Heynich, may his candle shine. And greetings of peace to the nagid Reb Chaim Kresh, may his candle shine. And greetings of peace to the nagid Reb Yaakov, may his candle shine. And greetings of peace to the young scholar Reb Yoel Hirsh, may his candle shine. And greetings of peace to his son, the young scholar Morainu v'Rabbainu Avraham, may his candle shine. And greetings of peace to his brother, the young scholar Morainu v'Rabbainu Nussun son of Chana, may his candle shine. And greetings of peace to Reb Yosef of Teiteira, may his candle shine. For "the matter depends upon love" [כי אנן בחביבותא תליא מלתא — Aramaic from the Zohar: the full form of the phrase — "for the matter depends on love" — milsa — "the matter, the thing" — our entire spiritual existence hangs on this love] — and particularly since we are so few, the few of the few [אנשים מעט דמעט — "people, few of the few" — the doubled smallness; the Breslov community in Eretz Yisroel is tiny and the writer feels this acutely]. And greetings of peace to your son, the pious one, Morainu v'Rabbainu Sender Chaim, may he live, for length of days and good years. And also our friend the pious one, Reb Kalman, may his candle shine, conveys greetings of peace to all the Anash with strong love — and requests of all our true beloved to pray for him, that Hashem Yisbarach have mercy on him swiftly and soon. For the greatness of the compassion called for upon him is beyond measure and reckoning. For aside from his moving about in troubles and striving day and night after the eternal purpose — and being crushed by poverty — aside from all this: these past four weeks the righteous convert, whose name is Azaryah son of Peyerel, is ill — a poor wretch — with the illness of bloody dysentery — may the Merciful One save us, may the Merciful One save us [ר"ל ר"ל — the exclamation doubled; the horror demands double invocation of G-d's mercy]. May Hashem Yisbarach send him a complete healing from Heaven, swiftly and soon. And this surpasses all Reb Kalman's other troubles — for with an illness such as this one must do much. For blessed be G-d — his wife, may she live, and my sister, may she live, are doing what can be done so that he should have poultry [poultry was considered essential nourishment for the dangerously ill]. But Reb Kalman himself must cook for him and attend to him — and he no longer has the strength to bear it. May Hashem Yisbarach have mercy on him with every manner of mercy, for the good that we understand [לטובה שאנו מבינים — "for the good that we understand" — acknowledging that G-d's mercy may exceed our comprehension, but asking for mercy in the form we can recognize and receive]. Therefore he requests of all our true beloved to pray for him and for the ger. And he also prays for you always — in his sitting and in his going — at the holy gravesites. For your love has never left us even for one single moment. Words of the above-mentioned.