ח

Wednesday, the Torah portion of Mikaitz [Parshas Mikaitz — the portion recounting Pharaoh's dreams and Yosef's rise to power; it almost always falls during Chanukah], [year given as לפ"ק — lifrat katan — "according to the minor reckoning," the standard way of writing the Hebrew year by its last three or four digits only, dropping the thousands; context places this in 5636, winter 1875–76 CE] — the Holy City of Tzfas [the writer has traveled from Teverya to Tzfas — this is the first letter written from Tzfas], may it be established and built for good.

To the honor of — truly beloved [ב"א — be'ahavah — "with love / truly beloved"] — the young Torah scholar — why, it is none other than the dear one himself! [הלא הוא היקר — an exclamation of warm, affectionate recognition] — Morainu v'Rabbainu Reb Nussun, may his candle shine — along with the faithful plant [נטע נאמני — neta ne'emani — "a faithful planting" — a poetic term of endearment, evoking a tree planted firmly in holy ground], our ohavainu, the pious one — Morainu v'Rabbainu Reb Aizik — forever [לעולמים — "forever" — an unusual and affectionate addition: may this friendship and this piety endure forever and ever].

Thanks be to G-d — Blessed be He, Blessed be He — here all of us are in life and in peace. May I merit to hear from you life and peace, and good tidings — unto eternity [לנצח — l'netzach — not merely "forever" but "unto eternal eternity" — an aspiration without end].

After inquiring after your good welfare with great love, I have come to inform you that — blessed be G-d — the days of Chanukah are arriving, and the Shechinah descends below ten [השכינה למטה מעשרה — a kabbalistic teaching: during Chanukah the Divine Presence descends to below ten handbreadths from the ground — the very lowest levels — and therefore the Chanukah candles are kindled below ten handbreadths, precisely to receive this descending Presence] — so that even we, who are on the lowest level [בדיוטא תחתונה — "on the lowest floor / the bottom story" — the most humble spiritual rung], are able to attach ourselves to Hashem Yisbarach — and even in our own place, right where we stand [ואפילו במקומנו — "and even in our very place" — the word afilu — "even" — is emphatic: no journey or elevation is required; the Shechinah has descended to where we already are] — through the Tzaddik who shines forth [המאיר — ha'me'ir — actively radiating, shining out into the world] the light of Chanukah in the world — who taught us to begin each day anew, and to initiate ourselves [לחנך עצמנו — l'chanech atzmenu — the wordplay: Chanukah means "dedication / initiation" — this is a time to initiate ourselves afresh, to rededicate ourselves wholly] at all times — to begin with a new beginning, as though one were born today. Therefore we must accustom ourselves at all times to begin with fresh desire — to draw upon ourselves the two paths: "I will sing" [אזמרה — azamrah — "I will sing to G-d" — the path of joyful, grateful praise; drawn from a specific teaching of Rabbainu ז"ל] and "Where is He?" [איה — ayeh — "Where?" — the cry of longing and passionate seeking for the Divine; together these two — joyful song and burning longing — form the full arc of the soul's approach to G-d] — for this is the domain of holiness [תחום הקדשה — the defined territory and boundary of holiness; to remain within this domain is to remain on holy ground]. And to draw upon ourselves the three nekudos [נקדות — "points" — a kabbalistic term: three foundational dimensions of holiness, corresponding to specific principles in Likutay Moharan] which are the totality of holiness. And to spread out our sicha before G-d each day [ולפרש שיחנו — l'faresh sichainu — "to set out, to spread out our sicha" — sicha means personal, intimate conversation; this is the Breslov practice of hisbodidus — speaking out one's heart to G-d each day in one's own words, spontaneously and fully] — for through this, the three nekudos will be drawn upon us of themselves. For upon us has fallen the obligation of this generation to engage in this.

Therefore — my beloved ones, my companions, and those who are beloved to us [אהובי ורעי ואהבים לנו — three separate terms of address: "my beloved ones" — ahuvai; "my companions" — re'ai; "those who are beloved to us" — ahavim lanu — all three named, all three present] — please, let us strengthen one another — in Torah and in prayer alike. And all that is in our hearts — let us set it out before Hashem Yisbarach each day. Whatever passes over us — "with my heart I will speak" [Psalms 77:7]. And what is in my heart to speak with you — it is impossible to express on the face of the written page and on the face of the open field [על פני הכתב ועל פני השדה — not even a letter can contain it, and not even an open field is wide enough to hold what he wishes to say; a double image of boundlessness]. For the sake of Hashem — engage in the holy books at the very least a quarter of the day [רביעית היום — a quarter of the waking day: two to three hours minimum] — and you will find rest for your souls at all times, giving life to your souls forever and ever.

My friend Morainu v'Rabbainu Reb Nussun, may his candle shine — I urgently ask of you: perhaps you have any news from Troyits? And also about my son — write to me at once. For what is this — three months have passed, and Rosh Hashana has passed, and we have no word whatsoever. And particularly now, in troubles such as these — may the Merciful One save us [ר"ל — rachaman litzlan — "may the Merciful One deliver us from this" — a protective exclamation inserted mid-sentence, as though to ward off the evil by invoking G-d's mercy at the very moment of describing it] — and I am unable any longer to bear the weeping of my wife, may she live, who even without this is weakening greatly — whose anguish is beyond reckoning. For from the day of my arrival here four kinds of illness have passed over her, and afterward Hashem Yisbarach helped and gave her some relief. May Hashem Yisbarach have mercy on all our brethren, the children of Israel — and on her as well.

Also write to me about our friend Reb Aitzikel, may his candle shine, and about his wife, may she live — and about our friend Reb Nachem Zalman, may his candle shine — and about the members of their households, may they live. And also about my money from Brod [Brody — a major Jewish commercial city in Galicia, now Ukraine] — where in the world is it? And also — I still have with you one bishlik to give to Reb Aitzikel. And also please lend me one bishlik on account of my sister Chana, may she live — to give to Reb Nachem Zalman: two coins of 20 [para coins], and to Reb Aizik: two, and to Reb Yosil: two. And G-d willing, when my sister comes for the hillula [the joyous celebration on the anniversary of a Tzaddik's passing — here specifically the hillula of Rabbi Shimon bar Yochai on Lag Ba'Omer, held at his tomb on Mount Meron near Tzfas — one of the great annual gatherings in Eretz Yisroel] of Rabbi Shimon bar Yochai, she will repay you — with thanks and loving-kindness [בת"ח — b'todah v'chesed].

And on account of the pressing need for the morning prayer [Shacharis — the morning prayer, which must be recited within a fixed time after dawn; the writer cuts the letter short so as not to miss it — as he did in Letter 2 for Minchah], I will be brief and say peace. Your friend, Nussun from Breslov [He signs himself "from Breslov" — his identity as a Breslov Chassid is his deepest and truest signature]