Nachman of Breslov

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

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 and his Torah scholarship, he was also an immense Torah scholar in his own right, as evidenced in his major work, Likutei Moharan which is filled with references to classical Jewish religious texts. Only later did he begin to couch his kabbalah teachings in the form of seemingly simple "tales" that are filled with deep mystical secrets.

Related Topics:
Mezhibuz - Ukraine - Torah scholarship - Kabbalah

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One of his most famous teachings was that: "It is a great mitzvah ("divine commandment") to be happy always!"

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Tikun Klali

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 ("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.

Related Topics:
Asceticism - Sexuality - Masturbation - Psalms

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Contributions to Hasidism and important teachings

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

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• He rejected the idea of hereditary Hasidic dynasties, and taught that each Hasid must "search for the Tzaddik ('saintly/righteous pesron')" 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 magnify the blessings on the community through his mitzvahs. 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 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. (Shevachey Haran #235)
• He maintained 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 still follow this practice today, 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.

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