Nachman of Breslov
Nachman of Breslov (Hebrew: רַבִּי נַחְמָן מִבְּרֶסְלֶב Rabbī Naḥmān mīBreslev), also known as Rabbi Nachman of Breslev, Rabbi Nachman miBreslev, Reb Nachman of Bratslav and Reb Nachman Breslover (Yiddish: רבי נחמן ברעסלאווער Rebe Nakhmen Breslover), and Nachman from Uman (April 4, 1772 – October 16, 1810), was the founder of the Breslov Hasidic movement. He was particularly known for his creative parables,[2] which drew on Eastern European folktales to infuse his teaching by creating deeply kabbalistic and yet universally accessible remedies, advices and parabolic stories, through which anyone can project himself into and draw spiritual and practical guidance. He emphasized finding and expressing a person's uniqueness, while steering away from despair in a world he saw as becoming more and more standardized. Through Martin Buber's translation, his teaching is thought to have influenced some 20th century writers, including Franz Kafka.[3]
Not to be confused with Nachmanides, a 13th Century sage.Nachman, a great-grandson of the Baal Shem Tov, revived the Hasidic movement by combining the Kabbalah with in-depth Torah scholarship. He attracted thousands of followers during his lifetime, and his influence continues today through many Hasidic movements such as Breslov Hasidism.[4] Nachman's religious philosophy revolved around closeness to God and speaking to God in normal conversation "as you would with a best friend". The concept of hitbodedut is central to his thinking.[4]
Teachings[edit]
Nachman rejected the idea of hereditary Hasidic dynasties, and taught that each Hasid must "search for the tzaddik ('saintly/righteous person')" for himself—and within himself. He believed that every Jew has the potential to become a tzaddik.[23] He emphasized that a tzaddik should magnify the blessings on the community through his mitzvot. However, the tzaddik cannot "absolve" a Hasid of his sins, and the Hasid should pray only to God, not 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.
In his early life, he stressed the practice of fasting and self-castigation as the most effective means of repentance. In later years, however, he abandoned these severe ascetisms because he felt they may lead to depression and sadness. He told his followers not to be "fanatics". Rather, they should choose one personal mitzvah to be very strict about, and do the others with the normal amount of care.[24]
He encouraged his disciples to take every opportunity to increase holiness in themselves and their daily activities. For example, by marrying and living with one's spouse according to Torah law, one elevates sexual intimacy to an act bespeaking honor and respect to the God-given powers of procreation. He urged everyone to seek out their own and others' good points in order to approach life in a state of continual happiness. He stressed living with faith, simplicity, and joy. He encouraged his followers to clap, sing and dance during or after their prayers to bring them to a closer relationship with God. He taught that his followers should spend an hour alone each day, talking aloud to God in his or her own words, as if "talking to a good friend". This is in addition to the prayers in the siddur. Breslover Hasidim still follow this practice today, which is known as hitbodedut (literally, "to make oneself be in solitude"). Nachman taught that the best place to do hitbodedut was in a field or forest, among the natural works of God's creation. He emphasized the importance of music for spiritual development and religious practice.[25]
Controversy[edit]
In 1816, Joseph Perl wrote a denunciation of Hasidic mysticism and beliefs, in which he criticized many of the writings of Nachman, who had died six years earlier. Austrian imperial censors blocked publication of Perl's treatise, fearing that it would foment unrest among the empire's Jewish subjects.
During his lifetime Nachman also encountered opposition within the Hasidic movement itself from people who questioned his new approach. Eventually nearly the entire Jewish population of Zlatipol opposed Nachman, leading him to relocate to Breslov in 1802.[26]
Nachman believed at one time that he was the Messiah,[27] and should be recognized as such.[28]
Reb Nachman's Torah lessons and stories were published and disseminated mainly after his death by his disciple, Reb Noson:
Another mysterious document that Reb Nachman dictated to Reb Noson is the Megillat Setarim ("Hidden Scroll"), which was written in a cryptic combination of Hebrew initials and brief phrases. Prof. Zvi Mark has researched and attempted to decipher this document, based on disclosures from prominent members of the Breslov community. His findings have been published in Hebrew and in English translation, along with facsimiles of discrepant manuscript copies.
Destroyed writings[edit]
Nachman also wrote but then destroyed Sefer HaGanuz ("The Hidden Book") and the Sefer HaNisraf ("The Burned Book"). He told his disciples that these volumes contained deep mystical insights that few would be able to comprehend. He dictated the Sefer HaNisraf to Sternhartz, who said that he did not understand it at all and that "What I do remember is that it spoke about the greatness of the mitzvah of hospitality and preparing the bed for a guest".[33] Nachman never showed the Sefer HaGanuz to anyone, and in 1808 he burned all the copies of the Sefer HaGanuz and the Sefer Ha-nisraf.[34]
Nachman first ordered the two manuscripts of the book Sefer HaNisraf to be destroyed in a bargain for his life during a phase of his tuberculosis which preceded his death by two years.[35] He believed that the illness was a "punishment from the upper-world--for writing a book".[36]
Two years later, from his deathbed, he ordered a chest full of his writings to be burnt. On the evening of the last day of his life, Rabbi Nachman gave his disciples the key to a chest. "As soon as I am dead," he told them, "while my body is still lying here on the floor, you are to take all the writings you find in the chest and burn them. And be sure to fulfill my request."[35]
About Rabbi Nachman
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