קמ

Your letter from the 3rd of Balak — and from the 4th of Pinchas — I received yesterday toward evening — in the shop of Reb Chaim Yehoshua, may his candle shine. And I too sent you this past Monday — through the above-mentioned shop — a letter — and I sealed it in an envelope [קאנווערט — konvert — Yiddish from German Kuvert: an envelope; a paper envelope used to seal a letter] — and I do not know whether it reached you — for you do not write like merchants — to write on which day you received it — and from which day it was sent.

And behold — according to your letters — it appears that you are not walking in the counsel of Rabbainu ז"ל: "today — if in His voice you will listen" [Psalms 95:7 — the verse of Kabbalas Shabbos: "today — if in His voice you will listen" — each day is a today of hearing G-d's voice; the call of perpetual freshness and beginning] — and also: "who in His goodness renews every day continuously the work of creation" — and sadness is greatly intensifying upon you. Is there nothing with which to give your souls life? Does not each one of us see the kindnesses of Hashem Yisbarach at all times? And how Hashem Yisbarach watches over us — in the merit of Rabbainu ז"ל and his holy disciple — with specific individual divine providence [השגחה פרטיות — hashgachah pratiyas — specific individual divine providence — the Kabbalistic and Chassidic teaching that G-d watches over each person with a completely individualized, particular, non-general oversight; not merely general providence over the world but individual providence over each person specifically] — in children, life, and sustenance — in a manner that is entirely beyond the way of nature. And if we were to believe with complete faith that Hashem Yisbarach watches over us — the providence upon us would be even greater — with greater elevation and greater might. Can you not recount the kindnesses of Hashem that He performed with us every single day? Only our sadness and our worries forfeit the kindnesses from upon us. And particularly we — blessed be G-d — who draw close to the blind beggar [לבעטליר העור — "to the blind beggar" — a specific character from one of Rabbainu ז"ל's famous stories — the Shevah Beggars — the Seven Beggars; the blind beggar is the one who declares that he sees nothing of this world because this entire world is not worth even the blink of an eye in his sight; drawing close to this figure means acquiring his perspective: this world is nothing] — for whom this entire world does not amount to the blink of an eye. And why should we worry about the evil eye? [הרע עין — the evil eye — but also "the evil of the eye" — the bad sight of this world; since the blind beggar tells us this world is not worth even the blink of an eye — why trouble our eyes with the world's evils at all?] For the salvations of Hashem are as swift as the blink of an eye.

And what shall I say to you — my brothers, my friends? On Shabbos I studied the Laws of Tefillin, law 5 — on the story [על המעשה — "on the story" — in Likutay Halachos, laws are often built upon and connected to the stories of Rabbainu ז"ל; this law is built upon a specific story] — and yesterday blessed be G-d I completed it. And truly — believe me — that during the time of study I sat in the Garden of Eden. And may Hashem Yisbarach grant that this shall be our Garden of Eden. And how we must give life and joy to our souls — for in all the world — and even in the cities of Judah — they are few [זעירין אינון — Aramaic: "they are few" — from the Zohar: a Zoharic Aramaic phrase expressing rarity and scarcity; those who truly possess and use the precious treasures are very few] — those with whom the precious treasuries are found — whose value is beyond all reckoning. And even where they are found — they are not studied. But among us — all the treasuries are found — and they permit us to search in the treasury of the King [גנזיא דמלכא — Aramaic: "the treasury of the King" — the Zoharic image of the divine treasury of wisdom and holiness; to be permitted to search in it freely is an incomprehensible privilege] — each one according to his will in truth — and according to his faith — and according to the joy with which he rejoices. And we must say at every moment: "how fortunate are we!" And with every worry that passes over us — we must give ourselves life: are not the books of Rabbainu ז"ל and his holy disciple found among us? And I believe blessed be G-d in them — and I pine with longing to study them and to fulfill everything written in them. And "no good desire is ever lost." [v'les re'usa tava d'yis'aveid — Aramaic from the Zohar: "no good desire is ever lost" — every genuine desire toward good is preserved and will ultimately bear fruit; no sincere longing for holiness is wasted] And do not be sad at all — for the help of our forefathers is from of old — a shield and a savior in every generation. And surely He will not abandon us. Only —

אמאל אמאל דארף מען אביסל איבערווארטן — sometimes, sometimes one must wait a little. And we have no counsel for anything — except prayer and supplication. And this counsel — let it not grow old and stale with us — but to renew this counsel at every moment — to bring mercy before anger. In sum: מיר דארפן טאג און נאכט נאר מאכן מיט דעם מויל — we must day and night only keep going with the mouth — for this is our inheritance from Moshe Rabbeinu — and Rabbainu ז"ל leads us on this path.

And my friend, our beloved Reb Nussun, may his candle shine — for the sake of Hashem — my counsel does not agree to the controversy — only whatever you can do in a good manner — only cast your burden upon Hashem — and He will sustain you. And be careful that there should not be, G-d forbid, from your side — a desecration of G-d's name. [חלול ה' — chillul Hashem — desecration of G-d's name; the gravest of sins; the writer warns that in conducting the controversy one must be scrupulously careful not to cause a desecration of divine honor]

And also my friend Reb Aizik, may his candle shine — it is astonishing to me — what are you worrying about? Is not the dowry that your father, may his candle shine, gave you — intact and complete? And are you not — blessed be G-d — in Eretz Yisroel for approximately eleven years? And blessed be G-d you have lived until now. And blessed be G-d you were twice at Rosh Hashana in Uman — and the travel going and returning cost some sum of money — and Hashem Yisbarach helped you with all of it. Therefore now you have a great claim against Hashem Yisbarach: "You were my help — do not abandon me and do not forsake me." [Psalms 27:9 — "do not hide Your face from me — do not turn Your servant away in anger — You were my help — do not abandon me and do not forsake me, O G-d of my salvation"; the verse of total trust based on past help] But everything — with mercy and with joy — and giving thanks for the past and crying out for the future. And melancholy helps nothing at all — and is an absolute prohibition. And afterward — when Hashem Yisbarach helps you — you will be ashamed of your melancholy. And even, G-d forbid, poverty — one must receive with joy — for joy is freedom and sadness is slavery. And G-d willing I will be in your holy encampment for Shabbos of the Torah portion of Ekev [Parshas Ekev — the writer is planning to travel to Tzfas for this Shabbos; approximately two weeks away] — and then the verse will be fulfilled for us: "and they receive it one from another." [From the Kedushah — "and they receive it one from another" — the angels passing the divine holiness from one to another; applied here to the spiritual renewal that comes from the Anash gathering together and renewing one another]

So speaks one who truly loves you — who waits and watches with expectant eyes to see you together — in the consolations of Zion and Jerusalem, Nussun from Breslov

Your friend, Nussun the above-mentioned

Your letter from the 3rd of Balak — and from the 4th of Pinchas — I received yesterday toward evening — in the shop of Reb Chaim Yehoshua, may his candle shine. And I too sent you this past Monday — through the above-mentioned shop — a letter — and I sealed it in an envelope [קאנווערט — konvert — Yiddish from German Kuvert: an envelope; a paper envelope used to seal a letter] — and I do not know whether it reached you — for you do not write like merchants — to write on which day you received it — and from which day it was sent. Written Monday, Parshas Matos-Masei, 5642 (July 1882), from Teverya. A rich multi-address letter. The blind beggar and this world not worth a blink. Studied Laws of Tefillin law 5 and sat in the Garden of Eden. A Yiddish teaching on prayer. The writer plans to visit Tzfas for Shabbos Ekev. The wife wants to visit the graves of the Ari and Rabbi Shimon bar Yochai. נ נח נחמ נחמן מאומן Last week I sent you letters — both to you and to Reb Aizik, may his candle shine — and also to Reb Eliezer, may his candle shine. And I do not know whether you received them properly — and I long to know whether you received them. And I heard that you traveled to bathe at the malkin [המאלקין — malkin — the hot springs of Tiberias, known in Arabic as al-Hamme and in Yiddish as malkin; the famous therapeutic hot springs near Teverya used for medicinal bathing] — may Hashem Yisbarach help you — and may He command the angels to bring you healing quickly — in every matter — in the merit of the word of Hashem. And likewise for your wife, may she live. And likewise for your brother, may his candle shine — together with all of Israel. And I am informing all the Anash — and asking of them — to stir up mercies for my wife, may she live — for from Monday of Matos-Masei the quartan fever [קדחת רביעית — kadachas reviyis — "quartan fever" — a malarial fever that recurs every four days; a specific and recognized fever-pattern in which the fever strikes with great violence every fourth day and then subsides for three days; a severe and debilitating form of malaria] has seized her again — G-d have mercy, G-d have mercy. And she no longer has the strength to bear it — for all three of those days she has no strength even to speak. And the magnitude of her suffering is beyond our power to bear. And we are preparing ourselves — G-d willing — for the Torah portion of Ekev — G-d willing — to travel to your holy encampment. May Hashem Yisbarach merit us to see your faces — in life and in peace — in the merit of the flowing stream — the source of wisdom. Words of one who loves you, Nussun from Breslov Written Thursday, Parshas Devarim, during the Three Weeks, 5642 (July 1882), from Teverya. The wife has taken a quartan fever — every four days with full severity. Preparing to travel to Tzfas for Shabbos Ekev. נ נח נחמ נחמן מאומן Your letter — and the letter of Reb Aizik, may his candle shine — through the young scholar from here — I received properly. And also the letter through Reb Dov — I received properly. And thank you — for writing me a receipt for my letter — for sometimes I am sluggish about writing to you — because I do not know whether you received it. And particularly — since you wrote to me that you fulfilled my words and studied what I wrote to you — it turns out that you did yourselves a good for eternity. For from every single word of Rabbainu ז"ל and his holy disciple — from which one draws life-force — there will be good for eternity and forever and ever. For thus said Rabbainu ז"ל: what I say is a rectification [תקון — tikkun — rectification, repair, restoration; every word that Rabbainu ז"ל speaks performs a spiritual rectification that operates across all three dimensions of time simultaneously] — for the past and for the present and for the future — forever. Therefore I counsel you with my good counsel — which was taken from the counsel of the Tzaddikim — whose counsel was never divided [אשר לא נחלקה עצתם לשתים — "whose counsel was never divided into two" — the counsel of the true Tzaddikim is always whole, never contradictory or split; it flows from one unified source of supernal wisdom] — but their counsel is whole and goes forth from supernal wisdom — from the all-encompassing intellect [שכל הכולל — "the all-encompassing intellect" — the supreme unified intelligence that contains all particular knowledge within it; the counsel of the Tzaddikim flows from this comprehensive source] — that you should engage in these days and throughout all your days — in the books of Rabbainu ז"ל and his holy disciple — believing in them all with faith. And look very closely in them — and in the book Yemei Moharnat [Yemei Moharnat — "The Days of Reb Nosson" — the chronicle-diary of Reb Nosson ז"ל's life written by his son Reb Yitzchak — recording the events of Reb Nosson's life, his journeys, his spiritual struggles, and his encounters with Rabbainu ז"ל] — and there you will see how one person — through faith and simplicity and straightforwardness [אמונה ותמימות ופשיטות — "faith and simplicity and straightforwardness" — three interconnected qualities: emunah — faith; temimus — wholeness, simple sincerity; pshitus — straightforward simplicity, going straight ahead without deviation; together these three qualities constitute the path of Reb Nosson ז"ל] — merited to feel the greatness of Rabbainu ז"ל — and the greatness of every single word from Rabbainu ז"ל — through which he merited to draw from the springs of salvation and from the springs of wisdom — through which he is able to purify us from filthy garments — and to save us even from foul and reeking vapors. [עשנים סרוחים — "foul and reeking vapors, stinking smokes" — an image for the most degraded spiritual states; Reb Nosson ז"ל's connection to Rabbainu ז"ל's words is powerful enough to save even from the most foul spiritual states] Only we must incline our shoulder — like an ox to the yoke [כשור לעל — "like an ox to the yoke" — the specific image of the ox who bends its neck willingly to the yoke and pulls; we must submit to the yoke of Rabbainu ז"ל's teachings with this same willing submission and steady pulling] — and bind ourselves in all our movements to Rabbainu ז"ל and his holy disciple — in every single act [בכל עבדא ועבדא — Aramaic: "in every single act and act" — from avda — act, deed; the doubling emphasizes: every individual act, not only in general but in each specific deed] — and particularly in these awesome and holy days — in the Selichos and in the Rosh Hashana prayers — and in the sounding of the shofar — and in the eating on the eve of Yom Kippur — and in the five afflictions — and in the five prayers of Yom Kippur — and in the sitting in the Sukkah — and in the taking of the four species — G-d willing — all of it should be in bound attachment to Rabbainu ז"ל and his holy disciple — and in the strength of the holy assembly of Rabbainu ז"ל. And we must be very constant in these days — in prayer and supplication and much seclusion [התבודדות הרבה — hisbodedus harbeh — much private seclusion in personal prayer; the Breslov practice of extended private conversation with G-d in one's own language] — for by Rabbainu ז"ל the main business is Rosh Hashana. And as we are bound — in our nefesh, ruach, and neshamah — so will there be peace with them and with their assembly — as is explained in the story of the guest in Chayei Moharan [A specific story in Chayei Moharan about a guest who visits — the story contains teachings about the bond between the Tzaddik and his followers and how the strength of the bond between their souls determines the quality of their connection]. And because of the great love that I love the Anash — and you — and all the young men who shelter in the shade of Rabbainu ז"ל and his holy disciple — I want to give you all the good that is in all the worlds — which is Rabbainu ז"ל and his holy disciple — through whom one can effect an abundant flow in the physical — and an abundant flow in the spiritual. For they contain within themselves all good — children, life, and sustenance — forgiveness, pardon, and atonement — healing of the soul and healing of the body — through Torah and prayer — joy, faith, trust, truth, and humility — "nothing is lacking in it." [Deuteronomy 8:9 — "a land where you will lack nothing" — לא תחסר כל בה; the verse describing Eretz Yisroel as a land of complete abundance; the writer applies this exact phrase to the books and teachings of Rabbainu ז"ל: they are themselves a complete land — לא תחסר כל בו — nothing is lacking in it] Words of one who truly and wholly loves you — who blesses you with a good inscription and sealing, Nussun from Breslov May you have a good final sealing. Written Tuesday, Parshas Tavo, 5642 (September 1882), from Teverya — two to three weeks before Rosh Hashana. A beautiful pre-Rosh Hashana letter. Every word of Rabbainu ז"ל is a rectification for past, present, and future. Bind every holy day to Rabbainu ז"ל. The five afflictions and five prayers of Yom Kippur. The four species. All of it in bound attachment. נ נח נחמ נחמן מאומן And behold — according to your letters — it appears that you are not walking in the counsel of Rabbainu ז"ל: "today — if in His voice you will listen" [Psalms 95:7 — the verse of Kabbalas Shabbos: "today — if in His voice you will listen" — each day is a today of hearing G-d's voice; the call of perpetual freshness and beginning] — and also: "who in His goodness renews every day continuously the work of creation" — and sadness is greatly intensifying upon you. Is there nothing with which to give your souls life? Does not each one of us see the kindnesses of Hashem Yisbarach at all times? And how Hashem Yisbarach watches over us — in the merit of Rabbainu ז"ל and his holy disciple — with specific individual divine providence [השגחה פרטיות — hashgachah pratiyas — specific individual divine providence — the Kabbalistic and Chassidic teaching that G-d watches over each person with a completely individualized, particular, non-general oversight; not merely general providence over the world but individual providence over each person specifically] — in children, life, and sustenance — in a manner that is entirely beyond the way of nature. And if we were to believe with complete faith that Hashem Yisbarach watches over us — the providence upon us would be even greater — with greater elevation and greater might. Can you not recount the kindnesses of Hashem that He performed with us every single day? Only our sadness and our worries forfeit the kindnesses from upon us. And particularly we — blessed be G-d — who draw close to the blind beggar [לבעטליר העור — "to the blind beggar" — a specific character from one of Rabbainu ז"ל's famous stories — the Shevah Beggars — the Seven Beggars; the blind beggar is the one who declares that he sees nothing of this world because this entire world is not worth even the blink of an eye in his sight; drawing close to this figure means acquiring his perspective: this world is nothing] — for whom this entire world does not amount to the blink of an eye. And why should we worry about the evil eye? [הרע עין — the evil eye — but also "the evil of the eye" — the bad sight of this world; since the blind beggar tells us this world is not worth even the blink of an eye — why trouble our eyes with the world's evils at all?] For the salvations of Hashem are as swift as the blink of an eye. And what shall I say to you — my brothers, my friends? On Shabbos I studied the Laws of Tefillin, law 5 — on the story [על המעשה — "on the story" — in Likutay Halachos, laws are often built upon and connected to the stories of Rabbainu ז"ל; this law is built upon a specific story] — and yesterday blessed be G-d I completed it. And truly — believe me — that during the time of study I sat in the Garden of Eden. And may Hashem Yisbarach grant that this shall be our Garden of Eden. And how we must give life and joy to our souls — for in all the world — and even in the cities of Judah — they are few [זעירין אינון — Aramaic: "they are few" — from the Zohar: a Zoharic Aramaic phrase expressing rarity and scarcity; those who truly possess and use the precious treasures are very few] — those with whom the precious treasuries are found — whose value is beyond all reckoning. And even where they are found — they are not studied. But among us — all the treasuries are found — and they permit us to search in the treasury of the King [גנזיא דמלכא — Aramaic: "the treasury of the King" — the Zoharic image of the divine treasury of wisdom and holiness; to be permitted to search in it freely is an incomprehensible privilege] — each one according to his will in truth — and according to his faith — and according to the joy with which he rejoices. And we must say at every moment: "how fortunate are we!" And with every worry that passes over us — we must give ourselves life: are not the books of Rabbainu ז"ל and his holy disciple found among us? And I believe blessed be G-d in them — and I pine with longing to study them and to fulfill everything written in them. And "no good desire is ever lost." [v'les re'usa tava d'yis'aveid — Aramaic from the Zohar: "no good desire is ever lost" — every genuine desire toward good is preserved and will ultimately bear fruit; no sincere longing for holiness is wasted] And do not be sad at all — for the help of our forefathers is from of old — a shield and a savior in every generation. And surely He will not abandon us. Only — אמאל אמאל דארף מען אביסל איבערווארטן — sometimes, sometimes one must wait a little. And we have no counsel for anything — except prayer and supplication. And this counsel — let it not grow old and stale with us — but to renew this counsel at every moment — to bring mercy before anger. In sum: מיר דארפן טאג און נאכט נאר מאכן מיט דעם מויל — we must day and night only keep going with the mouth — for this is our inheritance from Moshe Rabbeinu — and Rabbainu ז"ל leads us on this path. And my friend, our beloved Reb Nussun, may his candle shine — for the sake of Hashem — my counsel does not agree to the controversy — only whatever you can do in a good manner — only cast your burden upon Hashem — and He will sustain you. And be careful that there should not be, G-d forbid, from your side — a desecration of G-d's name. [חלול ה' — chillul Hashem — desecration of G-d's name; the gravest of sins; the writer warns that in conducting the controversy one must be scrupulously careful not to cause a desecration of divine honor] And also my friend Reb Aizik, may his candle shine — it is astonishing to me — what are you worrying about? Is not the dowry that your father, may his candle shine, gave you — intact and complete? And are you not — blessed be G-d — in Eretz Yisroel for approximately eleven years? And blessed be G-d you have lived until now. And blessed be G-d you were twice at Rosh Hashana in Uman — and the travel going and returning cost some sum of money — and Hashem Yisbarach helped you with all of it. Therefore now you have a great claim against Hashem Yisbarach: "You were my help — do not abandon me and do not forsake me." [Psalms 27:9 — "do not hide Your face from me — do not turn Your servant away in anger — You were my help — do not abandon me and do not forsake me, O G-d of my salvation"; the verse of total trust based on past help] But everything — with mercy and with joy — and giving thanks for the past and crying out for the future. And melancholy helps nothing at all — and is an absolute prohibition. And afterward — when Hashem Yisbarach helps you — you will be ashamed of your melancholy. And even, G-d forbid, poverty — one must receive with joy — for joy is freedom and sadness is slavery. And G-d willing I will be in your holy encampment for Shabbos of the Torah portion of Ekev [Parshas Ekev — the writer is planning to travel to Tzfas for this Shabbos; approximately two weeks away] — and then the verse will be fulfilled for us: "and they receive it one from another." [From the Kedushah — "and they receive it one from another" — the angels passing the divine holiness from one to another; applied here to the spiritual renewal that comes from the Anash gathering together and renewing one another] So speaks one who truly loves you — who waits and watches with expectant eyes to see you together — in the consolations of Zion and Jerusalem, Nussun from Breslov Your friend, Nussun the above-mentioned Written Monday, Parshas Matos-Masei, 5642 (July 1882), from Teverya. A rich multi-address letter. The blind beggar and this world not worth a blink. Studied Laws of Tefillin law 5 and sat in the Garden of Eden. A Yiddish teaching on prayer. The writer plans to visit Tzfas for Shabbos Ekev. The wife wants to visit the graves of the Ari and Rabbi Shimon bar Yochai. נ נח נחמ נחמן מאומן