Nachman of Breslav

Nachman of Breslav known as Reb Nachman of Breslov or simply as Rebbe Nachman (1772-1810) was a rabbi and the founding rebbe of the Breslov Hasidic dynasty. His full name was Nachman ben Simchah, but he also sometimes used his mother's name, calling himself Nachman ben Feiga. He is a seminal figure in the history of Hasidism.

Biography

On the side of his mother, who was named Feiga, Nachman was a great-grandson of the Baal Shem Tov, the founder of Hasidic Judaism. On his father's side he was the grandson of Nahman of Horodenka (Gorodenka), one of the Baal Shem Tov's disciples.

He received his early education in Talmud, Kabbalah, and philosophy from his father. In his youth he led an ascetic life. In 1798 he went to the Land of Israel, where he was received with honor by the Hasidim, and where his influence brought about a reconciliation between the Lithuanian and the Volhynian Hasidim. Returning to Poland, he settled in Bratzlav (Breslov). From there, he disseminated his teachings.

For most of the last 8 years of his life, he lived in Breslov, Ukraine, continuing his work as a rabbi and Kabbalist and teaching his growing band of followers. Upon his death in Uman, Ukraine, his followers chose not to select a new teacher, but rather to follow Reb Nachman's teachings. (They began calling him "the Rebbe"). His teachings, which were mostly given orally on Sabbaths and Festivals, were transcribed by his disciple Nathan of Nemirov also known as Nathan of Breslov or simply "Reb Noson." In many cases, the Rebbe himself had corrected and approved the manuscripts, ensuring their accuracy. Reb Noson later published these works, thus keeping the movement alive.

His following

Rebbe Nachman developed a following during his lifetime that has continued in the two centuries since his death. His followers today are known as "Breslovers", and the movement itself is called Breslov. The name Breslov is preferred over Bratzlav because it is a play on the Hebrew words bris lev, meaning "circumcision (or covenant) of the heart." (It is also sometimes spelled Breslev or Breslav.)

To this day, Breslovers view Rebbe Nachman as their spiritual leader. With the collapse of the Soviet Union, his tomb in Uman is once again a center of pilgrimage for thousands of Hasidim every year, particularly during Rosh Hashanah. In recent years, Breslov women have begun to make their own pilgrimage on Purim, in honor of the Feast of Esther. The movement has also managed to grow considerably, with many new adherents from among formerly secular Jews who become Baal teshuvas and are also drawn to the ascetism and mysticism of Rebbe Nachman's teachings.

Teachings

Rebbe Nachman was born in Mezhibuz, Ukraine, and in his short life achieved much acclaim as a teacher and spiritual leader. He was an extreme example of the Hasidic movement, living in poverty and better known for his stories and songs than his Torah scholarship, although he was also a Torah scholar in his own right. His major work, Likutei Moharan, is filled with references to classical texts. Only later did he begin to couch his kabbalah teachings in the form of seemingly simple fairy tales.

Other teachings of his are epitomized in his famous adage: "It is a great mitzvah (divine commandment) to always be happy!"

Another prominent feature of Nachman's teachings is asceticism, best expressed in regard to sexuality. A well-known example of this is his Tikkun Klali, or "General Remedy" for spiritual correction, which focuses on the dangers of masturbation and how it can cause one to fall to lowly animalistic depths. The Tikkun Klali consists of reciting ten Psalms without interruption, in this order: 16–32–41–42–59–77–90–105–137–150. Most Breslover Hasidim try to say them daily, and for other sins besides masturbation. As the name implies, the "General Remedy" is a prayer for healing all kinds of problems.

Rabbi Nachman's most important changes in the precepts and his reforms of the practises of Hasidic Judaism were the following:

• He rejected the idea of hereditary Hasidic dynasties, and taught that each Hasid must "search for the Tzaddik" for himself — and within himself. He believed that every Jew has the potential to become a tzaddik. (Rabbi Nachman's Wisdom, p. 29)

• Further developing the Hasidic notion of the tzaddik (saintly person), he emphasized that a tzaddik should through his mitzvahs magnify the blessings on the community. However, the tzaddik cannot absolve a Hasid of his sins like a priest, and the Hasidim do not pray to the Rebbe. The purpose of confiding in another human being is to unburden the soul as part of the process of repentance and healing. (Modern psychology supports this idea, which is the "Fifth Step" in many 12-step programs for recovery.)

• In his early life, he laid stress on fasting and self-castigation as the most effective means of repentance. In later years, however, he abandoned these ultra-strict ascetisms because he felt they led to depression and sadness. He told his followers not to be fanatics. They should choose one personal mitzvah to be very strict about, and do the others with the normal amount of care. (see Shevachey Haran #235)

• He held that the evil inclinations of man are necessary to the perfection of man and to his devotion to God, because they provide opportunities for free choice.

• He placed great stress on having faith as well as intellectual learning.

• He frequently recited extemporaneous prayers. He taught that his followers should spend an hour alone each day, talking out loud to God in his or her own words, as if talking to a good friend. This is in addition to the prayers in the prayerbook. Breslover Hasidim today still follow this practice, which is known as Hisboddidus, meaning "to make oneself be in solitude." He said the best place to do this was in a field or forest, among the natural works of God's creation.

By his reforms and teachings Nachman gained a great following among many Hasidim.

Did he believe he was the Messiah?

The is a difficult question to answer. He definitely believed in the concept of the Tzaddik Ha-Dor ("Tzaddik of the Generation"), which, in Hasidic thought, is the idea that in every generation, there is a special Tzaddik born who could potentially become the Jewish Messiah, if conditions were right in the world. Otherwise, the Zaddik Ha-Dor lives and dies the same as any other holy man. There are many indications that Rebbe Nachman thought he was the Zaddik Ha-Dor, or True Tzaddik, but it is not known if he ever actually claimed to be the Messiah. Some have speculated that this claim was made in the manuscript that he wrote and later ordered his disciples to burn. We know that this Burned Book existed, but not what was in it. (See Kramer, Through Fire and Water, Chapter 16, "The Burned Book.")

The Encyclopedia Judaica quote below claims that Nachman did see himself as the Messiah. However, many modern-day Breslovers would disagree with this academic view of their Rebbe. They might also disagree that all references to "the zaddik" were meant as references to himself only. The quote is included here to show a different scholarly opinion, not as Breslov doctrine:

His extremely radical doctrine on the zaddik (which always refers to himself) encompassed his role as the Messiah. Both the image of the suffering Messiah and the image of the Messiah who aids needy sinful souls through paradoxical tikkunim determine the structure of the messianic personality. Faith occupies a central position in the structure of values of the Bratslav hasidic system. The Bratslav concept of faith is paradoxical. The obligation of faith is part of the traditional Jewish religion, but first and foremost it is essential to believe in the paradoxical zaddik, i.e., Nahman himself. Although questions might arise about him, his Hasid must believe in him wholly. (Nahman of Bratslav, Encyclopedia Judaica)

Rabbi Chaim Kramer, in Through Fire and Water: The Life of Reb Noson of Breslov, writes that Rebbe Nachman had told Reb Noson that the Messiah was coming soon, and that he knew the exact day and hour. But after the Rebbe's son died, he said that the Messiah would not come for at least a hundred years. Reb Yudel (a disciple) then asked, "But you told me that I'll receive Maschiach with this coat?!" The Rebbe answered, "That was what I said then. Now I say differently." (page 113, based on Siach Sarfei Kodesh 1–132)

If Rebbe Nachman did claim to be the Messiah in the Burned Book, then the act of burning the manuscript would appear to have been a retraction. Toward the end of his life he said, "My light will burn until the coming of the Messiah" — indicating that the Messiah was not here yet. Breslovers today do not believe he was the Messiah, but they do believe his light continues to shine through his teachings.

Controversy over his beliefs

He moved to Medvedevka, Ukraine and began preaching there, and in 1800 he moved to Zlatopol (near Shpola), Kiev. Unfortunately, a serious dispute immediately developed between him and Rabbi Aryeh Leib of Shpola, known as the "Shpola Zayde" (1725–1812). Although the Shpola Zayde had supported him in his early years, after he moved to Zlatipol, the Zayde began to oppose him. (Kramer, p.691)

The Shpola Zayde saw his teachings as deviating from classical Judaism and from the teachings of the Baal Shem Tov. In his view, Nachman's teachings were the same as those of the false messiahs Shabbatai Zvi and Jacob Frank. Some also say that the Zayde felt threatened because Rebbe Nachman was moving in on his territory and taking disciples away from him. Still others say that Nachman was a threat to other rebbes because he opposed the institutional dynasties that were already beginning to form in the Hasidic world. (Nachman himself did not found a dynasty and appointed no successor.) Yet others were opposed to him because he associated with non-religious Jews and accepted all types at his table. Whatever the reasons, there were power struggles. The Shpola Zayde persecuted and attempted to excommunicate Nachman's adherents, but was opposed by Levi Yitzchak of Berdichev and several other prominent rebbes. (see Kramer, pp. 31–33).

In 1802 Nahman was forced to move to Bratslav, where he stayed until just before he died of tuberculosis in 1810. Unfortunately, he eventually came into conflict with all of the local Hasidic leaders. His sole faithful supporter was Levi Yitzchak of Berdichev. Although the number of Breslovers was rapidly increasing, Nachman was compelled, on account of this opposition, to remove again, this time to Uman, where he lived for the last days of his life. But he also felt a spiritual mission to go there, in order to pray for the souls of Jewish martyrs who were buried in the cemetery. He specifically instructed his disciples to bury him in Uman among these martyrs.

Was Nachman actually a Shabbatean?

Some academic scholars of Hasidic Judaism hold that some of the charges made against Nachman were true. He is considered to have been influenced by some of the teachings of Shabbatai Zvi and of Jacob Frank, but he was not actually a Shabbatian or Frankist.

Nachman's thinking on tikkun olam, the Kabbalistic healing of the universe, especially is said to be influenced by the Shabbateans. However, we must keep in mind that the Shabbateans based their teachings on the Zohar and Lurianic kabbalah, both of which are considered part of canonical Judaism. Where the Shabbateans went wrong was in believing that Shabbetai Zvi was the Messiah and that the halachah was no longer binding. Rebbe Nachman did not make that same mistake. When asked, "What do we do as Breslover Hasidim?" he replied, "Whatever is in the Shulchan Aruch (Code of Jewish Law.)" To this day, Breslovers remain Orthodox Jews.

Works published after his death

Nachman's doctrines were published and disseminated mainly after his death, by his disciple Nathan ben Naphtali Steinhartz of Nemirov(Nathan of Nemirov, known to Breslovers as "Reb Noson." Reb Noson built a synagogue in Uman, in honor of his teacher, and composed a number of prayers to be recited at Nachman's grave by his followers. Many Breslovers flock there annually even to this day.

Reb Noson arranged and published Rebbe Nachman's works as follows:

• Likkutei Moharan (vol. i., Ostrog, 1808; vol. ii., Moghilef, 1811; vol. iii., Ostrog, 1815) Hasidic interpretations of the Scriptures, the Midrashim, etc.;

• Sefer ha-Middot (The Aleph Bet Book) (Moghilef, 1821) Treatises on morals, arranged alphabetically as a primer.

• Tikkun HaK'lali (General Remedy) Rebbe Nachman's order of Ten Psalms to be recited for various problems, plus commentary by Reb Noson. Published as a separate book in 1821.

• Sippurei Ma'asiyyot (Rabbi Nachman's Stories) (n.p., 1815), fantasy parable-tales in Hebrew and Yiddish. The best-known of these tales is the Seven Beggars (see external link below) which contains many kabbalistic themes and hidden allusions.

Thirteen canonical stories have been published and are considered precursors to the later literary style of such authors as Franz Kafka (who may have been acquainted with them). There are also several fragmentary stories included in Aryeh Kaplan's translation, Rabbi Nachman's Stories.

Quotes

• "There is no more complete thing than a broken heart."

• "If you believe that it is possible to break, believe it is also possible to fix. If you believe it is possible to harm, believe it is also possible to cure."

• "We better should fail with unjustified love than we fail with unjustified hatred."

• "All the world is just a narrow bridge — but the main thing is not to fear!"

(This has also been set to music in Hebrew as the song Kol Ha-Olam Kulo — see external link below)

See Also

• Breslov (Hasidic dynasty)
• Nathan of Nemirov

References

Kramer, Chaim Through Fire and Water: The Life of Reb Noson of Breslov. Breslov Research Institute 1992. (ISBN 0930213440)

External links

• Breslov on the Internet (official site)
• The Breslov Research Institute (offical site)
• The Story of the Seven Beggars
• Rabbi Nachman's Prayer for Peace
• Breslov Chassidus from Rebbe Nachman of Breslov

• Kol Ha-Olam kulo — hear the 'Narrow Bridge' song in Hebrew on GreatJewishMusic.com