A Guide to Breslover Chassidus

A Concise Digest of Rebbe Nachman’s Teachings

The Breslover Chassidic movement was founded in Ukraine by Rebbe Nachman of Breslov (b. 5532/1772 –d. 5571/1810).

Rebbe Nachman was the maternal great-grandson of the founder of the Chassidic movement –Rabbi Yisrael Ba’al Shem Tov. On his father’s side, he was the grandson of Rebbe Nachman of Horodenka –one of the prominent disciples of the Ba’al Shem Tov.

Rebbe Nachman’s approach is unique among the various schools of Chassidic thought developed by the Ba’al Shem Tov’s disciples.

The extraordinary and most conspicuous facet of Breslover Chassidus is that Rebbe Nachman’s followers did not appoint a successor to lead the group after his passing. Yet Breslover Chassidus is vibrant and thrives 191 years later, with no live “Admor” or “Rebbe”, and no official leadership.

One of the central factors contributing to this incredible success is the rich spiritual and leadership legacy left by Rebbe Nachman’s prize disciple and designated scribe –Reb Nosson of Nemerov. Reb Nosson passed on to the Breslover Chassidim a treasure trove of Torah, discourses and practical advice in the many books that he authored. Among these works is his magnum opus “Likutei Halachos”, whose eight volumes and thousands of pages reveal the deepest understanding of the religious laws discussed in “Shulchan Aruch (The Code of Jewish Law)” through Rebbe Nachman’s teachings.

The Breslover Chassidus is a diverse human mosaic, crossing boundaries of ethnic origin, cultures and socio-economic sectors. Its members run the gamut of religious commitment –from longhaired hippies to Hareidim, Modern Orthodox Jews and Hassidim alike, anything and everything. This is in accordance with Rebbe Nachman’s teachings, that there is room for all, for every man and woman, for any person who desires to be close with his Creator.

Rebbe Nachman’s teachings, his stories, and his conversations with his followers are collected in the Breslover books. Many believe that they are an incomparable resource for guidance in a rough moment or of inspiration in troubled times. Even more importantly, they provide profound insight into utilizing the inner depths of the Torah to reveal the strength of one’s own soul and heighten self-awareness, in order to become a better person and more complete Jew.

 

Three Fundamentals of Breslover Chassidus

A. Daily Study of Halachah (Jewish Law)

Rebbe Nachman directed his followers to acquire extensive knowledge of halachah through daily study of the “Shulchan Aruch”, the comprehensive treatise on Jewish law. Through these daily study sessions one becomes accustomed to base one’s inner spiritual growth on a fundamental and sound connection with the wisdom and traditions of earlier generations, and learns in the most practical way how to carry out God’s will as transmitted to us through the Written and Oral Torah.

B. Hisbodedus (Seclusion)

Rebbe Nachman was the innovator of the concept known as “Hisbodedus” (lit. ‘seclusion’, coll. ‘meditation’). Rebbe Nachman asserted that this is “the ultimate highest level” in intimacy with the Creator. He defined hisbodedus as a genuine intimate conversation with God, “as one would speak to one’s friend”. Rebbe Nachman introduced this as a spiritual activity to engage in on a regular basis, for at least an hour daily. Hisbodedus is best done outdoors and at midnight, but can be done during the day and anywhere (even in bed, under the covers!).

C. The Annual Rosh Hashanah Gathering in Uman

It is no secret that in the past few years Breslov has attracted thousands of newcomers to their unique path! Some integrate into the many existent Breslov communities, whereas others founded new communities of their own –each with its own distinct style. All paths join each year at the “Kibbutz (‘gathering’)” of Breslover Chassidim in Uman –the resting place of Rebbe Nachman in Ukraine –on Rosh Hashanah.

After decades in which Rebbe Nachman’s burial place behind the Iron Curtain was unapproachable, one of Rebbe Nachman’s main directives –the mass gathering of practically all Breslover devotees in Uman on Rosh Hashanah –has been renewed in the most wonderful fashion. This gathering has become one of the world’s largest prayer gatherings, with more than ten thousand Jews participating in the services. There is certainly no better example than this of Rebbe Nachman’s immortal words: “My flame will burn bright until the arrival of Mashiach (the Messiah)!”

Besides these three basic principles, which apply to anyone no matter who they may be, Rabbi Avraham ben Reb Nachman Chazan –one of the great Breslover Chassidim in the period between the two World Wars –adds two more things that he considers “basic tenets in keeping [Rebbe Nachman in our midst], as understood from Reb Nosson’s writings”:

Worldwide dissemination of Rebbe Nachman’s teachings, by printing and distributing Rebbe Nachman’s books (and those of his disciples and their disciples as well).

Maintaining a “Ner Tamid (an ever burning candle)” at Rebbe Nachman’s tomb.

Understandably, these fundamental principles –both those relating to the individual and those concerning Rebbe Nachman’s devotees as a whole –are just that, a few basic tenets. Rebbe Nachman’s teachings overall are extremely deep and far-reaching.

Rebbe Nachman’s unique approach to the service of God, as well as his view on one’s private affairs, emphasizes and expands on ideas of encouragement, inspiring the individual to reach for the highest of spiritual levels, yet not to despair even when one is at the lowest of levels.

The problem, says Rebbe Nachman, is that a person tends to view God’s “expectations” from one’s own perspective. Therefore, when he stumbles and errs or feels that he has not succeeded in climbing to spiritual heights, he sees himself as a failure. The truth is that God is not looking for us to emerge victorious in our spiritual struggles. What He really wants is that we wage a valiant war with all our strength against our evil inclination, and if we fall –that we pick ourselves up and carry on. “A true warrior”, says Reb Nosson –Rebbe Nachman’s prize disciple –“is not one who knows how to strike his enemy; rather, one who knows how to take the blows without falling!”

One of the main reasons why people fall into melancholy and depression is that they view themselves as a failure. When a business deal that you were trying to advance falls through, or a relationship that you tried developing falters, “I blew it again!” you tell yourself. Family strife bothers you and takes away your peace of mind. Sometimes you wake up in the morning in a bad mood and tell yourself to prepare for another day where everything that can go wrong, will.

Beware! Don’t let the feeling that you aren’t getting ahead -or even an outright sense of failure –take over your life. When one goes around with such feelings, one tends to be pessimistic and see only the negative, paving the way for future failure.

What can one do? Rebbe Nachman advises: First, look for a good point, a ray of light, something positive. Recharge your batteries with optimistic views and positive thoughts. You certainly have some very worthy characteristics! You can surely succeed! Adopting such an approach will help you recover from your failings even in areas where everything seems to have gone wrong, and succeed even in those areas!

Rebbe Nachman strongly emphasizes this attitude. “One must always seek out the good…” Rebbe Nachman would repeat time and again. Always remain optimistic. Don’t give up! Don’t admit defeat! The good aspects that you recover –keep for yourself. Conducting oneself in this fashion enables one to reveal one’s own personal and unique reservoir of vitality. Just like anyone else, you too have an incredible inner drive –a veritable fountain of boundless positive energy is right there inside of you, much like a rechargeable battery, which can propel you forward.

(Crossing the Narrow Bridge, p. 32)

This is true, said Rebbe Nachman, both –and especially –as regards spiritual issues, and in one’s more mundane affairs. If you think you have fallen and that you are far from God –look for your own good points. On the contrary, if you are indeed so far away from God as you think, then certainly all the good thoughts and good acts –even the most seemingly insignificant –that you have thought and done are invaluable in God’s eyes, coming from one so distant from Him (as you think you are).

Another basic principle that Rebbe Nachman emphasized is the importance of sincerity and simplicity in one’s religious observance. This does not mean a simplicity characterized by ignorance or lack of depth. On the contrary, Rebbe Nachman’s writings are full of praise for the never-ending search for the deepest meaning of life. The simplicity to which the Rebbe refers, is actually the primary tool to reveal that very meaning and deep wisdom that is the cornerstone of creation itself.

Ask just about anyone that you know to describe “a simple person”. The description that you will hear will most probably bear negative connotations, portraying a slow thinker, a person of low intelligence, perhaps even someone who is unfortunately mentally retarded. At best, describing something as “simple” calls up images of something that is common, unimportant, and certainly not brilliant! This, however, is but an indicator of our unfortunately warped state of mind. This is not at all what Rebbe Nachman intended when he said, “The ultimate goal of a Jew is to serve God simply, without cleverness”.

The Torah in general and Rebbe Nachman in particular, associate an entirely different meaning with the terms “simple person”, the Hebrew word used in this context is “tam”. This does not portray the “simple person” in a negative light as depicted above; rather it refers to a person who is sincere and straightforward. A “tam” harbors no hint of deviance, and distances himself from twisted thinking. The word “tam” suggests wholeness and unity, even harmony. “Temimus” –sincerity and simplicity –implies thought and actions free of foreign influences, a purity unblemished by complication or corruption.

This is why the Torah’s paradigm of the “tam” is our ancestor Yaakov (Jacob), to whom the Torah refers to specifically as “Ish Tam” (see Genesis 25:27). The Jewish people are collectively referred to by God as well with this term “Yonasi Tamasi” (“My dove, my perfect one”, Song of Songs 5:2). In addition, one of the Torah’s commandments is “Tamim tihyeh im Hashem Elokecha” (“You shall be sincere with Hashem your God” Deuteronomy 18:13).

(Crossing the Narrow Bridge, p. 2)

Rebbe Nachman also emphasized the benefits and the importance of constant joy, at any time, even when one cannot seem to find any reason to be in high spirits. In such a situation “one must ‘borrow’ joy from those times when there is cause for celebration, and be happy nonetheless”, as Reb Nosson put it.

Even though happiness is an absolute necessity and is mandated by the Torah and its Sages, and despite the obvious and immense benefits that joy brings into our lives, it seems to be a difficult and a chore simply to be happy.

“For aside the difficulty of this matter (i.e. actively striving to be cheerful) which stems from the plethora of spiritual and material mishaps which befall all people; so much so that it requires that one strive with all of one’s might to the point of ultimate self-sacrifice. In addition sometimes people are overcome with the thought that (the pursuit of joy as a value in itself) is worthless and trivial, until they don’t consider it an obligation at all…”

(Kochvei Or, Preface to the section “Sasson VeSimchah”)

This is indeed why Rebbe Nachman said “To attain true happiness is more difficult and tiring than all other (aspects of) serving God” (Sichos Haran 26). Difficult and tiring indeed – but possible!

One of the most recommended ways to keep ourselves in good spirits is known as “Milsa Dishtusa” – a little foolishness.

“Due to the troubles that people go through –whether one suffers in the physical, spiritual, and material realms –by and large it would be impossible for a person to cheer himself up if not with a bit a foolishness, (even) making himself look silly, in order to achieve the happiness upon which the physical and spiritual vitality of man depends. A great unity is brought about on High (in the Heavenly abode) as well when (a person) is in good spirits, that is –happy”

(Sichos Haran 20)

When Rebbe Nachman says “a bit of foolishness”, he doesn’t just mean speaking nonsense (the almost literal translation of “Milsa Dishtusa”) or jokes, rather if necessary one should go so far as “Acting like a fool, doing all kinds of silly and funny things, or jumping around and dancing in order to come to joy” (Likutei Maharan B, ch. 48).

Why do we find this so difficult? Why is it that we off handedly dismiss those who act in such a way as frivolous or just plain ridiculous? Why do we assume that only a somber expression exhibits ones level of piety and Chassidus, and think that a smile doesn’t? The difficulty that we have in making light of ourselves and our criticism of those who indulge in these acts of lightheartedness stem from our false pride and our fear of ruining our overinflated self image. This is also evident in Maimonides’ words: “Whoever holds himself proud, giving himself honor, and acts haughtily in such situations [where joyful behavior is mandated] is a sinner and a fool… [In contrast,] anyone who lowers himself and thinks lightly of his person in these situations is [truly] a great person, worthy of honor, who serves God out of love” (Mishneh Torah, Laws of Shofar, Sukkah and Lulav 8:10).

(Heichal HaGevanim HaMishtanim, by Rabbi Erez Moshe Doron)

Indeed, despite the few points that we have explored, we do not presume to sum up the vast scope of Rebbe Nachman’s teachings in one article.