Rabbi Nachman of Bratzlav
Chasidic Tzaddik
There is nothing so whole as a broken heart
Rabbi Nachman of Bratzlav
Rabbi Nachman was the great grandson of Rabbi Israel, the Baal Shem Tov -- `Master of the Good Name' -- founder of the Chasidic movement. Rabbi Nachman was born in 1772 in the Ukrainian town of Miedzyboz.
He became an outstanding Tzaddik, Torah sage, mystic, teacher, Chasidic master and storyteller. During his lifetime he attracted a devoted following of Chasidim who looked to him as their prime source of spiritual guidance in the quest for God. For them he was `the Rabbi.' After being ill with tuberculosis for several years, Rabbi Nachman passed away in 1810 at the age of thirty-eight. He had moved to the Ukrainian town of Uman a few months earlier, and there he was buried. His gravesite is visited by many Jews until today.
Even after his passing, Rabbi Nachman's influence remained potent. His teachings spread by word of mouth, and especially with the printing of his writings, until he became established as one of the leading Jewish teachers of all time. His ideas are studied by Jews and non-Jews and have been the subject of a growing body of literature, academic and popular, in English, French, German and other languages.
When Rabbi Nachman passed away his followers saw no one on the same outstanding level to take his place. Instead of appointing a new Rabbi, they continued to turn to Rabbi Nachman's teachings for inspiration and guidance and still looked on him as `the Rabbi.' The Breslover Chasidim have done so ever since, studying his writings and endeavoring to follow his teachings in their day-to-day lives. In this sense Rabbi Nachman is still the leader of the Breslover Chasidim.
Although there has thus been no Rabbi 'in the flesh' since Rabbi Nachman's passing in 1810, each generation of Breslover Chasidim have had their manhigim (leaders), Chasidim of outstanding piety, scholarship and insight into Rabbi Nachman's teachings. Rabbi Nachman's own closest disciples, themselves outstanding Tzaddikim and scholars, handed his teachings on to their own pupils, thus establishing the continuity of the movement. In the present period there is no single manhig acknowledged by all the Breslover Chasidim. There are a number of prominent Chasidim, mostly in Israel, to whom other Breslovers turn for guidance. They include the leading disciples of the manhigim of the previous generation. Every Breslover Chasid is completely free to turn to any guide or teacher he chooses or feels some personal connection with.
Rabbi Nachman's
The Wisdom
"For I know that G-d is great, our G-d above all others." Psalms 135:5
These are King David's words; I know. I alone for the vision of G-d's greatness cannot be shared.
You may have a vision, but even with yourself you cannot share it. Today you may be inspired and see a new light. But tomorrow, you will no longer be able to communicate it, even to yourself. "I know," as I am now. For the vision cannot be brought back.
The Rabbi said: Look at the next verse, "All that G-d wants, He does, in heaven and on earth." It is a different thought, speaking of smoething else entirely, King David says, "I know," and can go no further, for words are no longer adequate.
A perception of G-d cannot be communicated. It is so lofty higher than high, that words cannot express it.
It is written (Prov. 31:23), "Her husband is known by the gates." The holy Zohar states that the husband is the vision of G-d which each man perceives through the gates of his own heart. The heart is hidden and the gates do not open to another.
It is very good to rely on G-d completely.
As each day begins, I place my every movement in G-d's hands, asking that I do only His will. This is very good, and I have no worries. Whether or not things go right, I am completely dependent on G-d. If he desires otherwise, I have already asked that I do only His will.
Before each Sabbath or festival, I also place my observance in G-d's hands, asking that it all be according to His will. I can then celebrate it without worrying that I am doing something wrong. I am completely dependent on G-d and everything I do is in His hands.
The Rabbi emphasized G-d's greatness so much, it cannot be put into
writing. He stressed that it is beyond all measure. G-d does many wonderful
things, that absolutely no one can realize them all.
We may speak of G-d, but we know absolutely nothing. It is said that the goal of all knowledge of G-d is to realize that one is truly ignorant. But even this cannot be attained.
This goal pertains to every facet of knowledge. One may reach the level of realizing his ignorance, but only in a particular area, and on a given level. There is still the next level, and this has not even been touched. He does not know enough about the next level even to relize his ignorance. And no matter how high he goes, there is still the next step.
A person therefore knows nothing, and still cannot perceive his ignorance. For there is always a level of ignorance on a step lying beyond his perception.
The Rabbi also emphasized the high level of repentance.
You may fall to the lowest depths, heaven forbid. But no matter how far you have fallen, it is still forbidden to give up hope. Repentance is higher even than the Torah, and therefore, there is absolutely no place for despair.
If you are worthy, even your worst sins can be turned into something good. We are taught that sin can be transformed into virtue. This idea may contain deep secrets but the main lesson is that one's failings and shortcomings can easily be returned to G-d. Nothing is beyond His power. The most important thing is never to give up, but to continue to cry out and pray to G-d.
In times like these, it is very difficult for a religious person to have
wealth. To obtain riches, one must lower himself very greatly. But even if
he abandons the way of devotion, there is no guarantee of wealth, for even
the wicked can be poor. But if one is truly religious, then he is always far
from riches.
When the Temple was destroyed, all wealth left the core and fell into the realm of the evil husks." It is written (Lam. 1:9), "And she fell with wonders." Wonders in Hebrew is PeLAIM. Reverse the letters and you have ALaPhIM, the thousands of wealth. We then read the verse, "And the thousands fell."
The thousands of wealth have fallen with wonders. They have fallen so deeply, it is a wonder. If one covets these thousands, then he too must fall with them. But even then he is not sure of riches.
Therefore, it is very difficult for a truly religious person to become wealthy. There are some rich Tzaddikim, but their wealth causes them great difficulty and keeps them from G-d. And though they seem wealthy, they still do not have the ready millions of the irreligious. For true wealth and G-dliness are not found together.
My grandfather, Rabbi Nachman Horodenker of blessed memory, once spoke on the verse (Prov. 3:16), "Long life is in her right hand, and in her left, wealth and honor.
The Talmud asks if this means that the right hand of Wisdom can provide only long life, but not wealth and honor. It answers that long life is there, and more certainly wealth and honor.
My grandfather explained that this wealth can be logically
derived from the verse, but is not actually there. It is fitting that the righteous have wealth, but it is not actually theirs.
The Rabbi emphatically denounced all books dealing with philosophy. He
said that such works contain absolutely no wisdom compared to such
sacred works as the Maharsha and the Maharam Shif. All that philosophy
can do is build one argument upon another, in a vain attempt to arrive at
some conclusion. But wisdom like that in the Torah is not found there at
all.
The Rabbi said that one who knows nothing of such books is most fortunate, for he walks a sincere path, simply fearing G-d's punishment.
The only way to begin serving G-d is through the fear of retribution. Without it, it is impossible to even take the first step. Even the righteous must have such fear, for few can devote themselves to G-d merely because they love Him so deeply.
One can also serve G-d out of a sense of awe, becaue He is so great and powerful. This is a higher level of fear, but it is also very difficult to attain. For most people, the path to devotion is the simple fear of punishment.
When a person becomes involved in philosophy, his mind becomes filled with doubts and questions. These reinforce his inborn wickedness.
It is man's nature to be drawn to worldly temptations, and this can be overcome only through the fear of punishment. Only then can one actually begin serving G-d. But philosophy raises doubts and questions, strengthening one's natural inclination away from G-d.
This is why a person can never become G-dly through the study of philosophy. Although such works do contain some good thoughts, they do not have any good effect. The end result is usually great confusion, where one loses much more than he gains. This is besides the actual prohibitions against studying such works.
The Rabbi often told us how fortunate we were because Moses our teacher showed us the right way. He began the Torah without any philosophical proof, with the simple words, "In the beginning G-d created the heaven and the earth." We are commanded to believe in G-d through faith alone, and not enter into speculation.
Although the Zohar belittles the mere fear of punishment, our moral classics write that this is till the main gateway to true devotion.
The Rabbi said that all scientific discoveries and inventions come from on high. Without such inspiration, they could never be discovered. But when the time comes for an idea to be revealed to the world, the necessary inspiration is granted to a researcher from on high. A thought enters his mind, and it is thus revealed. Many people may have previously sought this idea, but it still eluded them. Only when the time comes for it to be revealed can the inspiration be found.
All inspiration comes from the place associated with the seeker. If one seeks secular wisdom, then it does not come from the Holy, but from the Other Side.
[The same is true when one discovers new meanings and ideas in his sacred studies. Were the ideas not granted from on high, it would never occur to him.
All wisdom comes from on high, each thing emanating from its proper place. Each idea has its own place, and there are thousands and thousands of different levels. All discoveries, sacred or profane, have a root above, each in its own particular place.
The Evil Urge is like a prankster running through a crowd showing his
tightly closed hand. No one knows what he is holding. He goes up to each
one and asks, 'What do you suppose I have in my hand?"
Each one imagines that the closed hand contains just what he desires most. They all hurry and run after the prankster. Then, when he has tricked them all into following him, he ipens his hand. It is completely empty.
The same is true of the Evil One. He fools the world, tricking it into following him. All men think that his hand contains what they desire. But in the end, he opens his hand. There is nothing in it and no desire is ever fulfilled.
Worldly pleasures are like sunbeams in a dark room. They may actually seem solid, but one who tries to grasp a sunbeam finds nothing in his hand. The same is true of all worldly desires.
It is very good to pour out your thoughts before G-d, like a child pleading
before his father.
G-d calls us His children, as it is written (Deut. 14:1), "You are children to the L-rd your G-d." Therefore, it is good to express your thoughts and troubles to G-d, like a child complaining and pestering his father.
You may think that you have done so much wrong that you are no longer one of G-d's children, but remember that G-d still calls you His child. We are taught, "For good or for evil you are always called his children."
Let us assume that G-d has dismissed you and told you that you are no longer His child. Still you must say, "Let Him do as He wills. I must do my part and still act like His child." How very good it is, when you can awaken your heart and plead until tears stream from your eyes, and you stand like a little child crying before its Father.
My grandfather, Rabbi Nachman Horodenker, of blessed memory, told the following story:
I was once travelling on a ship. We ran out of provisions and were without food for several days. Finally we reached an Arab city, where there were no Jews.
An Arab took me in and offered me food. I had not eaten for several days, and quickly washed my hands and said the blessing for bread. I was just about to take a bite, when a thought entered my mind: "Do not eat the bread of one with a mean eye."
A random thought is not without meaning, and I did not know what to do. I had already said the blessing, but I realized the significance of this thought, and was determined not to eat anything of this Arab. Just then another thought entered my mind. "I have commanded the Arabs to feed you."
[When the Rabbi told this story, he commented how proper it was for his grandfather to insist on acting according to this thought. Every thought entering the mind must contain some element of truth.]
You must learn a lesson from my grandfather. A confusing thought may enter your mind, but if you stand firm, G-d will send you another thought to encourage you.
Similarly, you may imagine that you are no longer one of G-d's children. But if you do your part, G-d will eventually send you thoughts of encouragement.
All Israel are called children of G-d. Therefore, you should pour out your thoughts and troubles before G-d, just like a child complaining to his father.
When studying subjects dealing with tragedy, such as the laws of
mourning, do not delve too deeply.
One should not probe too deeply into these matters, for thoughts have great power. These subjects should therefore be covered as rapidly as possible.
In the name of the Baal Shem Tov "A knife should not be given as a gift."
If you have a friend, do not present him with a knife.