Nachman of Breslov - Wikipedia
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Hashem knows the hidden things. And the sign is: And there he speaks about clapping hands during prayer. And know, that at that time when he said this Torah, it was close to when he entered here in Breslev, and then is when he spoke a great deal regarding clapping hands in prayer.
And he told me that at the beginning of his entering here, he once stood in the doorway of the beit midrash in his house and rebuked the people with regard to prayer, that they are not praying properly. And he spoke up and said that one does not hear, from any of those who are praying, any hand clapping. For, during Rabbeinu z"l's early years the chasidim already started to cool off, etc.
Also at that time, before the Shabbat that was before that Rosh HaShanah, with me there were two prominent chasidim, and they dined by him z"l, and during their conversation with him they were making mockery of someone in Nemirov whose custom was to do a great deal of hand clapping during prayer, and Rabeinu z"l took exception with this, said harsh things to them and said to them, "And do you know what is hand clapping during prayer and all the things involved in it, that you make mockery of this man, whose hand clapping you find unacceptable?
And afterwards on the Shabbat after this, which was the Shabbat before Rosh Hashanah, I came for Shabbat, and then he said the Torah, "Atem Nitzavim" regarding hand clapping. And it was the first Torah that I was privileged to hear from his holy mouth, and immediately I wrote it down with his great help, praise to the God of my life.
Also afterwards, not long after Sukkot, one prestigious man came to him from Nemirov, and he was the man who was with by him before Rosh Hashanah, who was making mockery of the hand clapping of the aforementioned man.
And this man came on account of his son at home who had become ill, the Merciful One spare us. And he ordered him to read this material out loud in his presence, so he had to say it in his presence. And afterwards Rabbeinu z"l taught the lesson about hand clapping in Torah 46 regarding the three hands etc. But this man refused to put his shoulder to it, to bear the yoke of Torah and become a follower of him z"l.
And he returned to his house and the child became more ill. And the man told me the whole affair that Rabbeinu z"l was engaged in with him, and all of his lesson which he told him at that time. He also told me that Rabbeinu z"l told him some story of an aristocrat who was most hard and brazen, but I do not remember it well. And the man asked of me that when I travel to him I should mention the child to him and ask him to save him. And I traveled shortly afterwards to him z"l and spoke about it with him.
He spoke up and said, "The child is still alive!? And I stood trembling and astonished, for I discerned from his words that the decree of judgement was already sealed on the boy, to die. Rabbeinu z"l spoke up and said if that man "would have accepted my words, the child would have already returned to his health.
And so it happened, that the boy passed away soon. And when Rabbeinu z"l spoke with me regarding this man who did not accept his words, I began to advocate for him and said, "How can he become your follower, as he is already a follower [that is, of one of Rabbeinu z"l's disputers].
And he z"l replied, "If so, he has a big test," in other words: Because of that it is impossible for him to become [my] follower? For, this is an extremely big and wonderful salvation for us and all Yisrael, for had he remained there in Lemberg, his light might have been put out completely, God forbid, and we would not have heard all the awesome things that he revealed to us afterwards in his Torahs and conversations which he gave afterwards, especially the stories, as the main part of the long stories he revealed to us afterwards, especially "The Seven Beggars.
Also, several times after returning from Lemberg we heard from him z"l that he gave praise and thanksgiving to Hashem Yitbarakh for returning from there. And during the trip, whenever he arrived at some place where he had previously been when traveling there, he would say that it is fitting to praise Hashem Yitbarakh for bringing [me] back here, to be in these places; for I thought, God forbid, I would not be back to see them any more.
This came about through a prestigious person from the young populace who traveled to him for Shabbat Chanukkah from Brailov but became held up in Nemirov and did not arrive for that Shabbat, but after Shabbat he arrived here. And Rabbeinu z"l, when he said the aforementioned Torah, "Yemei Chanukkah," did not finish explaining the text, "Vayhi miketz" in accord with that Torah, until that man came after Shabbat; then he began to explain that scripture according to the statement of our Rabbis z"l regarding Bar Bei Rav de'Chad Yoma.
And he was of the same concept, for this man was really a bar bei rav de'chad yoma, a one-day student [lit. And we saw wonders of Hashem, that specifically through him were stated these things, which have pertinence to him, and they are alluded to in the aforementioned scripture. And it is impossible to explain what is in my heart about this. For, all his words were extremely and awesomely weighed out, as explained elsewhere [see, ].
And afterwards when this man came, then he revealed the explanation of the beginning of the scripture according to that Torah, namely "Vayhi miketz" etc. But the rest of the scripture he did not finish explaining. And I very much pressed him to explain the rest to us, but he was not willing whatsoever. And then I saw how each and every utterance is let out by weight, according to the souls and their aspirations, etc.
Also, what is explained there regarding the four things which Rabbi Eliezer used as proof, which are "Let the carob prove" etc. And afterwards when they came, then specifically he revealed this matter, and he explained those four things according to that Torah, in detail, as mentioned. And the whole world, men, women and chilren, went to see it, and when they returned from there then immediately they became interconnected and matches were made amongst them.
And all the leaders of the generation also went to see it. And I asked how far is it, and why matches were immediately made. And I went around them to get there, and I heard that Rosh Hashanah was fast approaching. And I had doubt whether to turn back or to remain there, and I was confused in mind, and I said in my heart, "How shall I remain here for Rosh Hashanah?
And also Yom Kippur, the actual Yom Kippur. His contributions to Hasidic Judaism include the following: He believed that every Jew has the potential to become a tzaddik. 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.
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.
This in turn safeguards the sign of the covenant, the brit milah "covenant of circumcision " which is considered the symbol of the everlasting pact between God and the Jewish people. He urged everyone to seek out his own and others' good points in order to approach life in a state of continual happiness. If one cannot find any "good points" in himself, let him search his deeds.
If he finds that his deeds were driven by ulterior motives or improper thoughts, let him search for the positive aspects within them. And if he cannot find any good points, he should at least be happy that he is a Jew. This "good point" is God's doing, not his. He placed great stress on living with faith, simplicity, and joy. He encouraged his followers to clap, sing and dance during or after their prayers, bringing them to a closer relationship with God.
He emphasized the importance of intellectual learning and Torah scholarship. He and his disciples were thoroughly familiar with all the classic texts of Judaism, including the Talmud and its commentaries, Midrashand Shulchan Aruch.
An Introduction to Likutey Moharan: Azamra! (I will sing!), Ayeh (Where?)
He frequently recited extemporaneous prayers. 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. Breslover Hasidim still follow this practice today, which is known as hitbodedut literally, "to make oneself be in solitude".
Rebbe 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 importance of music for spiritual development and religious practice. This general rectification can override the spiritual harm caused by many sins, or one sin whose ramifications are many.
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On Shavuot May 23, Rebbe Nachman revealed that ten specific Psalmsrecited in this order: Psalms 16, 32, 41, 42, 59, 77, 90, andconstitute a special remedy for the sin of wasting seed, which defiles the sign of the covenantand, by extension, all the other mitzvot.
Controversy[ edit ] Rebbe Nachman lived at a time of strife between Hasidim and their opponents, the Misnagdimrabbinic Jews arrayed against Hassidic practice and philosophy. It was also a time of friction between Hasidim and a growing population of Jews influenced by the Haskalah Enlightenment desiring emancipation as equal citizens in Europe's liberalizing nation states.