BY THE GREAT CONSOLER
(or: WHY TRAVEL TO UMAN?)
“…For all those who merit… and travel to be with the True Tzaddikim on Rosh HaShanah are considered to also be called Tzaddikim, simply because of the Tzaddik that they are attached/close to…”
(Reb Noson in his magnum-opus Likutey Halakhot, Hilkhot Pikadon)
The KLOIZ in uman
“He (Rebbe Nachman) said: My Rosh HaShanah is greater than everything else. And it is astonishing to me, that if my followers believe in me then why don’t they all take care to be by me for Rosh HaShanah – without a single man missing?! For my whole essence is only Rosh HaShanah!!
He warned us that we should make an announcement stating that anyone who took heed to his words and guidance, and is a follower of his [ways and teachings] should make sure to be with him for Rosh HaShanah. NOT ONE MAN SHOULD BE MISSING!!!
Furthermore, one who merits being by the Rebbe for Rosh HaShanah has every right to be exceedingly happy! ‘Eat delicacies and drink sweet beverages for the joy in Hashem is your strength’ (Nechemiah 8:10) – this verse was said in regards to Rosh HaShanah”. (Chayay Moharan #403)
* * *
At three fixed intervals during the year the Breslover Chassidim would gather to be with Rebbe Nachman: Shabbat Chanukah, Shavuot and Rosh HaShanah. However, the most important gathering of all was Rosh HaShanah. For Rebbe Nachman himself said: “My Rosh HaShanah is greater that everything. THERE IS NOTHING GREATER THAN THIS!!!” His intention being that one “must” do everything possible in order to be by him for Rosh HaShanah.
This applies even today, after Rebbe Nachman’s passing. Even today, “there is nothing greater” than making the pilgrimage to his holy gravesite for the Rosh HaShanah high-holiday and participating in the prayers at the annual Rosh HaShanah “kibutz” (lit. gathering) taking place near his gravesite.
Reb Noson explains that the “True Tzaddik” is greater even than the Cohen Gadol (High Priest). For our Sages explain on the verse “It is more precious than ‘pninim’ (jewels)” (Mishlei 3:15) – the wisdom of the Torah [and those who contain it] are more precious than even the Cohen Gadol who enters “Liphnay VeLiphnim” (i.e. the Holy of Holies – etymologically similar to “pninim”). On Yom Kippur, while entering the Holy of Holies the Cohen Gadol would atone for the sins of the Jewish nation. The strength of the True Tzaddik is greater than that of the Cohen Gadol in that he can atone for the sins of those who come to him already on Rosh HaShanah [being before Yom Kippur].
“My Rosh HaShanah”, commented Rebbe Nachman, “is not an inheritance that I received from my ancestors. Rather, it is a gift that I received from the Creator Himself. Thus, it goes without saying that you [my followers] are dependant on my Rosh HaShanah, but even the entire world is dependant upon my Rosh HaShanah!”
During one of the years it happened that two of Rebbe Nachman’s followers did not make it for Rosh HaShanah – Reb Aharon (the halakhic Rav of Breslov) and one of the more “simpler” chassidim – Reb Berel. When the Rebbe asked about their whereabouts he was told that they didn’t make it to the Rosh HaShanah gathering. Rebbe Nachman then said: “Ahare’le isn’t here and Bere’le isn’t here”, as if to say that when it comes to Rosh HaShanah [by the Rebbe] it makes no difference if one is a Tzaddik (i.e. Reb Aharon) or a simpleton (i.e. Reb Berel). For everyone must be by Rebbe Nachman for Rosh HaShanah whatever one’s personal status may be.
During Rebbe Nachman’s last Rosh HaShanah [in Uman] he spoke a lot about the importance of being with him for Rosh HaShanah. “It is so important”, he said, “that whether you sleep or don’t sleep; whether you eat or don’t eat; whether you pray or don’t pray (i.e. with concentration) – the main thing is to be by me for Rosh HaShanah, no matter what. What can I tell you – there is nothing greater than this!”
Question: if Rebbe Nachman spoke so highly about his Rosh HaShanah during his lifetime what would he say about it after his passing?
Reb Noson – Rebbe Nachman’s primary disciple and personal scribe who was the one responsible for transmitting the Rebbe’s Torah and legacy to generations to come – writes in regards to Rebbe Nachman’s last Rosh HaShanah in Uman: “We also learned [from the Rebbe’s remarks, expressions and gestures] that it is his utmost desire that we always be by him for Rosh HaShanah even after his passing, and that there is nothing greater than this.” (Chayey Moharan #406)
The following generations of Breslover Chassidim accepted and followed suite in Reb Noson’s understanding and perspective that the “kibutz” by Rebbe Nachman’s gravesite in Uman must continue until the coming of Mashiach, being an act requiring utmost importance and self-sacrifice.
Reb Avraham B’Reb Nachman HaLevy Chazan, one of the important Breslov figures prior to World War I, writes in his work Kokhavey Or: “It should be made known to future generations that the three essential points ensuring the continuation of Rebbe Nachman’s light in the world are:
1. Gathering every year by his gravesite in Uman for Rosh HaShanah
2. Practicing hitbodedut (secluded prayer) every day
3. Learning the Shulchan Arukh (Code of Jewish law) every day
* * *
The importance of Rebbe Nachman’s Rosh Hashanah takes up much space in Breslov literature, making it difficult to give a complete and composite picture of the matter. However, the following few statements and stories will assist the reader in getting a glimpse of the paramount importance of journeying to participate in “Rebbe Nachman’s Rosh HaShanah”.
Reb Noson once said, “Each and every journey made by every Jew to Uman for Rosh HaShanah has a major part in bringing the Final Redemption” (Kokhavey Or). This doesn’t only refer to the general redemption but also to one’s “personal” spiritual redemption, as the Rebbe himself put it: “On [my] Rosh HaShanah even people who all year round could not receive their tikkun (rectification) for their sins can also receive their tikkun.” (Chayey Moharan)
Rebbe Nachman once remarked to his followers: “If only I could merit to see the spiritual light produced from the roads that you travel upon to come to me [for Rosh HaShanah]!”
Reb Noson, who knew fully well the great importance of this journey, once commented: “Even if the road to Uman were covered with knives I would crawl on them just to be in Uman for Rosh HaShanah!”
* * *
The following story taken from the book Kokhavey Or (the section entitled Sichot VeSippurim) depicts the self-sacrifice displayed by Breslover Chassidim in order to be with Rebbe Nachman for Rosh HaShanah:
During one of the years while Rebbe Nachman was residing in Breslov, Rosh HaShanah fell on a Sunday night. The Breslover Chassidim from the relatively distant village of Tcherin had already arrived in Breslov before Shabbat in order to recite the selichot prayers (i.e. the Zekhor Brit supplications) on the Eve of Rosh HaShanah together with the Rebbe.
For various reasons, Reb Abba Shochet along with his son Reb Shmuel, both residents of Tcherin, were not able to travel with the group from Tcherin, only making it to Uman (some 100 kilometers from Breslov) on the Shabbat preceding Rosh HaShanah.
A heavy rainstorm began to pour that Saturday night, leaving Reb Abba in a quandary as to how he would succeed getting to Breslov for Rosh HaShanah. He tried finding a wagon-driver that would take them to Breslov, but to no avail. Due to the terrible road conditions during a rainstorm (everything turned to mud) not a single driver agreed to take them. After repetitious begging and pleading on Reb Abba’s part one wagon-driver agreed to take them in return for 13 rubles (an enormous sum in those days).
Being left without any other choice, Reb Abba agreed even though he was so poverty stricken that he didn’t even have special clothing for Shabbat. However, the wagon-driver regretted to the deal [due to the heavy downpour] and wanted to back-out from making the journey. His friends, the other wagon-drivers, then said to him: “We didn’t agree to take them in the first place. You, however, did agree and are obliged to do so!”
After being exhorted by the other wagon-drivers the driver stood by his word, and Reb Abba along with his son proceeded with their journey. They traveled all night only making it to Teplik by sunrise (some 35 km from Uman) due to the terrible muddy road conditions and rain.
The wagon-driver stopped in Teplik to feed his exhausted horses and then continued the journey arriving with great difficulty by noontime to the town of Heissen. By this time the driver was already exhausted travelling and in no way wanted to continue, despite Reb Abba’s begging, supplications and promises.
Reb Abba almost gave up on getting to Breslov before Rosh HaShanah since, by law of nature, there wasn’t enough time for arrival before the festival. Yet, despite having no more travel-money, Reb Abba quickly went and sold the silver goblet in which he had brought along as a gift for the Rebbe. He then hired another wagon-driver from Heissen who agreed to take them to Breslov despite the terrible weather conditions – all for a high sum.
After having fed his horses the driver set off to Breslov while crying out to the horses: “Children – [go straight] to the Rebbe!” The horses suddenly began to speedily pace above the laws of nature bringing Reb Abba and his son to Breslov just after the kibutz had finished praying the Minchah service of Erev Rosh HaShanah, leaving them no time to properly greet the Rebbe beforehand.
Later on that night while Rebbe Nachman sat at his table with his followers, as was his custom, he turned to Reb Abba saying: “Abba, tell me about your journey.” Afraid to reveal to the Rebbe that he had sold the silver goblet in exchange for the journey, Reb Abba was hesitant. The Rebbe assured him: “Abba, don’t be afraid! Tell me about your journey.” So Reb Abba told the Rebbe everything that happened. When he finished the Rebbe said: “For the goblet I will knock out the teeth and eyes of the Evil One. For you, Abba, there is nothing worth giving [as a reward] in this world, and as for you, Shmuel, take some soup!” After Rosh HaShanah Reb Abba and Reb Shmuel returned home to Tcherin. Immediately after Sukkot Reb Abba passed away while Reb Shmuel eventually became extremely wealthy.
* * *
Although the Jewish calendar is filled with festivals Rosh HaShanah is something completely different. It is the festival of the beginning – the “primary source” from which emanated all of Creation. If the yearly festivals would be looked at as the limbs of the year, Rosh HaShanah would be considered to be the “head”.
It is thus understandable that a Tzaddik (a righteous man) who merits comprehending and reaching the inner meaning and secrets of Rosh HaShanah can be considered as someone who has reached the source of Creation, making him responsible for its rectification from beginning to end. The difference between this great Tzaddik and other Tzaddikim is similar to that of the head and the other limbs of the body. Interestingly, Rebbe Nachman once said: “All of the [other] Tzaddikim are to me from the shoulders and downward while I am from the head and upward.” (Chayey Moharan)
From the head – the “root” – everything can be healed, rectified and renewed.
But in order to be healed rectified and renewed one has to attach to the head, to gather with it.
When we attach ourselves to the head – the “Rosh” – on “Rosh” HaShanah (lit. the “head” of the year) we can receive renewed life from the primary source. This is indeed what we request in the high-holiday prayers: “Inscribe us with life, O King who desires life” … A true life. A long life. A good life. An eternal life. A life which is truly called “living”.
Here we draw life from the source. On this day of Rosh HaShanah we are looking for the most original, fundamental and foundational remedy. Something that will reach down into our most inner depths and spring forth a wave of life throughout our veins in which we have yet to experience.
Once this inner depth is awakened miracles are sent into all of the cracks and crevices in our lives. If the root is rectified then automatically the branches also become rectified. The sickness is then healed; the shiddukh (marriage partner) is then found; children are then born; those who gave up hope are re-strengthened – everyone comes to know why they wake up and to what morning they are expecting…
…Until we will all suddenly wake up to the “grand” morning when the Rosh HaShanah prayer will materialize before everyone – “[O Lord,] rule over the entire world in Your holy honor, and elevate Yourself above the entire earth in your precious presence, and appear in Your majestic boldness before all of the inhabitants of Your land…”
Ask all of the thousands who have participated in the kibutz [in Uman] – from all walks of life and opinions. Today one doesn’t have to see only through “faith in the words of the Sages”. Today we can clearly see for ourselves.
We can see that the strength of the Tzaddik is a living force; we can see the people who are literally “born again”; the sea of love between those who participate in the kibutz; the joy which knows no end; the miracles, wonders and salvation; the awesome light of redemption displayed there which has no equal anywhere else on earth.
* * *
Albeit we have focused on the importance of travelling to Uman for Rosh HaShanah, there is also an awesome benefit of travelling to Rebbe Nachman’s gravesite all year round.
Before he passed away, while observing the fear and worry that his followers had of becoming a “leaderless” flock, Rebbe Nachman remarked: “What do you have to worry about, seeing that I am going before you!” He explained that a tzaddik’s passing away is similar to a departure from one room to the next. “If I now get up and go into the next room and close the door behind me, will I not hear you [through the door] if you speak to me?”
In a similar vein Rebbe Nachman once said that if someone were to come and pray to the Creator by his grave he would definitely hear his prayers and intercede on his behalf [before the Creator]. Thus, Rebbe Nachman is to be found by his gravesite and he’s listening!
In order to further implant these words into our hearts Rebbe Nachman depicted the relationship he wished to have with us after his passing: “I want to stay among you, and you should come to [visit] my grave!” (Chayey Moharan)
For Rebbe Nachman can be considered to be the “great builder” who builds wondrous structures and edifices, with each and every stone having a vital part in drawing closer the final redemption. For the sake of these “buildings” the Tzaddik requires his followers to come to him, using their regret for past sins, their good deeds and their very souls – which they “hand over” to him in order to draw them close to the Creator. These are the “bricks” in which the Tzaddik uses for building these structures and edifices. As Rebbe Nachman himself once put it: “That you need me and cannot make it [to serve the Creator] without me goes without saying. Yet, I too am in need of you and cannot [accomplish] without you. For I build wondrous buildings. Bring me the mortar and bricks so that I can build!” He further stated: “Give me your hearts and I will lead you on a totally new path – a path of constant renewal and introspection – that no man has yet tread upon!”
Rebbe Nachman emphasized many times that it was his desire that we should come to his gravesite. Reb Noson writes: “Words like these were heard from his holy mouth on several occasions. He would hint to each and every one of us the great level achieved by the one who would merit being by his holy and awesome gravesite. For he [the Rebbe] would definitely hear one’s words [and cries], and help save them to his best capability.” (Sichot HaRan #156)
Rebbe Nachman requested to be buried specifically in the old Jewish cemetery in the town of Uman, for “it is the place set aside for him since the Six Days of Creation to work on the world’s rectification for generations to come, [specifically] for all those who will come to his gravesite.” (Yemey Moharanat)
Rebbe Nachman’s awareness of the awesome strength in which the Creator bestowed upon him, namely to bring salvation to His holy nation, is what propelled him to promise the following: “Anyone who will come to my gravesite, give a coin to charity and recite the Ten Psalms known as the “Tikkun HaKlali” (the general remedy) has my guarantee that I will spread the length and breadth of the upper world on his behalf. By his “peyot” (side-locks) I will extract him from the lowest pit [of hell]!” (Sichot HaRan)
