Nachman of Breslov
Rabbi Nachman of Bratslav (* 1772 in Medschybisch, † October 16, 1810 in Uman ) was a Hasidic tzaddik.
Mother's side he was the grandson of the Baal Shem Tov, the founder of Hasidism. Father's side he was the grandson of Rabbi Nachman of Horodenka, a student of the Baal Shem Tov. Nachman grew up in the Hasidic atmosphere of his home on, got married early and lived in the house of his father. Later he settled in Medwedewka, a village in the province of Kiev, where he gathered a small group of Hasidim around.
In 1798 he went accompanied by a disciple on a journey to the Holy Land. Within a few months he visited among other Haifa, Jaffa, Tiberias and Safed, but had to after the Napoleonic invasion of the country rushed to leave. During his stay in a village near Shpola he had accused an altercation with Arie body, an aged Hasidic tzaddik, which Nachman Sabbatian and Franco's views. In 1802 he moved to Bratslav, where he remained until 1810. After his house was burned in Bratslav, he moved to Uman, where he died on 18 Tishrei 5571 (16 October 1810) during the Sukkotfestes of tuberculosis.
After the death of Rabbi Nachman his followers were under the name Bratslaver Hasidim or " di tojten Hasidim " since they expect the return of R. Nachman and Nachman had no successor and has. In its area of origin Podolia they were active until the early years of the Soviet Union. In Israel the most Bratslaver Hasidim initially lived in the Old City of Jerusalem, but have now also in Safed, Immanuel ( in the occupied West Bank) and Bnei Brak established.
His teachings
Although Nachman stressed the importance of tradition and saw the last link in a chain that stretched from Shimon ben Yochai about Isaac Luria to his great-grandfather, the Baal Shem Tov, his teachings contain numerous innovations. According to Nachman, the world was by En Sof (literally " no end " or " infinite " ) created " the groundlessness ", and is dominated by the absolute divine will. Divinity is present everywhere, even in evil, in the form of Qlipot ( " shells "). Even a man who sinks into the evil, therefore is able to find, through repentance, to the Creator. The Lurianic doctrine of tzimtzum ( "withdrawal ", " self- entanglement", see Kabbalah ) creates a paradox. On one hand, it postulates the retreat and disappearance of divinity under the creation of a "clear space" or " open-mindedness ", on the other hand so divine immanence ( presence of God in the world ) is assumed. This apparent contradiction overcomes the Hasidim by the realization of interdependence: the culture of openness and impartiality creates the conditions to experience God's "effectiveness". According to Nachman of the ideal state of tzimtzum will not be reached in the future. The main significance of this doctrine, however, is to cast doubt on the existence of the Creator. The wording of the question is an important element in his teaching and depends on the first act of the will of the Creator in His relationship to man from. Although humans can deeply fallen into the clutches of doubt, the ultimate purpose of his case lies in its ascent ( " And the decline is happening around the climbing 's sake," Zohar ).
Tzaddik Nachman's theory is unique because in it he claims that there is only one true Tzaddik, namely Nachman himself, for which possibly is provided as Messiah the determination. Like Moses of the Tzaddik bring the prayers of the community redemptive power. Thoughts about the Tzaddik heretical questions can lead to spiritual advancement of those who were previously the mistake. Also the Niggun ( Hasidic melody ) has a similar redemptive influence. The Tzaddik lives forever, so to speak, whether in this or in the next world. A person is required to travel to the Tzaddik, "because the important thing is what he hears from the mouth of the Tzaddik ".
Nachman's attitude towards human beings and the world may appear superficially pessimistic. He believes there are many obstacles on the way of the people in this world that may be mentioned without further Gehenna. Nevertheless, Nachman presents with all his strength against despair. The anchor to which a person can hold in life, faith, encouragement, joy, singing, dancing, constant self-criticism, talking with the Tzaddik and longing for a direct relationship with the Creator. Therefore an important position in his teachings takes a prayer. However, this is not limited to the Jewish tradition of prayer; However reciting the psalms worthless, as long as the person praying does not pray with kawwanah and identifies itself with the content. Important for dialogue is also the obligation of daily separation from the man in nature - hitbodedut - isolation.
The importance of Niggun, the sung prayer is not to overestimate by Nachman. There is a complete system of Niggunim, which corresponds to the structure of the universe. Who can adapt to the musical rhythm, it achieved great pleasure and reaches the extinction of the self. At this moment, the Creator reveals one who longs for him, through the various stages in the order of nature. One way to spiritual elevation offers itself to man in the promised land, where he can gain faith and wisdom. Access to this promised land acquired of the Hasidim by the knowledge of the Creator by the creature, and by the grace of God, it is both a spiritual as well as a real country. This may provide an explanation to Nachman's view that he had been supported throughout his life by the wisdom -promoting power of the Land of Israel, even the "greatest of the tzaddikim " made him, as he called himself.
Source
Encyclopaedia Judaica, Volume 12, pp. 782-787.