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YOU ARE YOUR OWN JUDGE : R. Ephraim Kenig

He [Rabbi Akiva] used to say,“Everything is given on pledge and a net is spread out over all the living. The shop is open, the merchant extends credit, the ledger is open and the hand records therein. All who wish to borrow may come and borrow. But the collectors make their regular daily rounds and take payment from a person with or without their knowledge…” Pirkey Avot 3:16

A person usually goes about their daily life thinking that whatever they do is basically okay. Even if this is not the case, they figure if no one knows, then it’s not the end of the world; they’ll just fix it afterwards. They may even realize that God knows about their indiscretions, but since the person considers them to be only temporary, everything will somehow straighten out in the end. These are the type of thoughts that Rabbi Akiva is addressing in his statement in Pirkey Avot. He reminds us that whatever we take from this world must be left behind when we leave; nothing can be taken with us when we die.

PAYING BACK WHAT YOU EAT

One way to understand this is found in the book “Chesed L’Avraham,” written by the grandfather of the Chida, Rabbi Chaim David Azulai, a”h. He writes that when a person dies, the chevra kadisha comes to attend to the body before the levaya, or funeral. They cover the body in the place where it was when the soul departed, and everyone returns home. The deceased remains alone with himself. When the body is put into the grave, if the person enjoyed a lot from this world, the first thing that happens is that the worms come to demand their portion. In other words, they must now return whatever they took from this world, whatever they ate simply to fill their stomach. Yet if they ate only in holiness and purity, i.e., only kosher food and only in quantities necessary to sustain a healthy and strong body to serve God, then there is nothing to take back. This is one understanding of “they take payment”.

WITH OR WITHOUT HIS KNOWLEDGE

Since there are specific times during the year conducive to repentance and forgiveness, a person may think that everything automatically works out. For example, there is the month of Elul, [the Hebrew month set aside for teshuva, intensive introspection and repentance] which is followed by Rosh HaShanah and the atonement of Yom Kippur. But the reality is that God is not obligated to wait until these specific times and can send messengers to collect what is due at any point. Sometimes, one may even be aware of their situation and upon a little soul searching, may even realize they might need to go through something unpleasant. But usually, this level of self-awareness is rare and one has no realization that anything is amiss or in need of change. But God operates in His ways. It is here the idea “with or without his knowledge” comes into play.

YOU ARE YOUR OWN JUDGE

Rebbe Nachman transmits the following idea in the name of the holy Baal Shem Tov. Before any decree is issued in the world, God forbid, the entire world is assembled to give their agreement. In this instance, the “entire world” encompasses the inanimate, plant, animal, and human levels. They are all notified and asked if there is any opposition to the decree. This even includes the person who has the negative decree hanging over them. When everyone reaches agreement, the judgment is passed.

Who in the world would agree to a negative decree against oneself? Obviously, if you were to ask the person directly, they would defend themselves and oppose the judgment. For this reason, a similar situation is presented to them, and their opinion is asked without realizing it has anything to do with their own case. Someone will ask them, “What do you think about what so-and-so did?” They respond, “Whoo whoo, they deserve this or that…” In heaven they say, “Is that right? You just passed judgment on yourself…” The case is closed and the person doesn’t comprehend what just transpired. According to Rebbe Nachman, this is an example of “taking payment with or without his knowledge”.

The whole concept of how a person is asked each time about their own judgment is profoundly deep. Each word of every story we hear has lofty and exalted significance. For example, we may hear a story about two people involved in an argument that has nothing to do with us. In the rare case it does, we need to be even more careful. But most of the time, it is simply a seemingly random story where everyone takes the liberty of jumping into the fray, taking a stand on who is right or wrong, and who deserves what. The very words a person utters are then taken and applied to his own case and he will be compelled to bring his own words to fruition. This is why Rebbe Nachman advises us to be very careful about what we say. Don’t let an inadvertent word slip out in the wrong way or pass judgment on another’s behavior. If you do, you are agreeing to your own verdict, since no judgment can materialize without your agreement.

CONTROLLING YOUR THOUGHTS

King David says, Zamoti bal ya’avar pi. “My thoughts dare not pass through my mouth.” (Psalms 17:3) There are two important ways to understand this verse. Firstly, the word zamoti is related to the Hebrew word for “muzzle”—z’mam. King David alludes to this as if to say, “God! Since I don’t weigh my words seriously enough, put a muzzle on my mouth to prevent me from saying anything irresponsible or improper.”

The second explanation of how to understand this verse concerns controlling our thoughts. Sometimes a person blurts out an empty phrase, without even knowing why they said it. But the reality is that there are custodial forces appointed over a person from heaven; sometimes they are good and sometimes not. They seize upon these same words and turn them around on the one who uttered them. These ramifications ought give each of us serious pause for thought.

It is not necessary to express every thought that comes to mind. Thus King David refers here to the need for an even deeper level of restraint. He would like God to place a muzzle on his mouth to stop him from verbalizing anything that enters his head. Since according to Rebbe Nachman, it is through these very words that they “take the payment from a person with or without his knowledge”.

We witness how people suffer from a bundle of woes that they carry, whether external problems or personal health issues, God forbid. Yet the reality is that they agreed and signed off on everything. Without their agreement, these difficulties could not have materialized. One may say, “I never agreed to such a thing!” The recording is then played back for them and they are asked, “You don’t remember what you said in such and such year when someone told you a certain story? Was it any of your business to comment? You gave your commentary anyway and here are the consequences.” God should save us from ourselves!

This spiritual dynamic accompanies us every single day, hour by hour. It is written, “Whoever sits in the refuge of the Most High…” (Psalms 91). The Talmud calls this particular chapter of Psalms “a song against evil forces,” since it is recited by those who want to be saved from misfortune and accidents. For instance, when mourners attend a funeral, they recite these verses since they possess tremendous protective power against negative spiritual forces seeking to harm a person. It is further written, “His angels He will charge for you, to protect you on all your paths.” This refers to the fact that there are angels who constantly accompany a person to safeguard him from harm. According to our sages, these protective angels are more accurately called the yetzer tov and the yetzer hara, the good inclination and the evil inclination. In contrast to what most people think, they are both responsible for protecting a person from disaster, since the fundamental role of the yetzer hara is to serve a person. However, if one comes too close and is drawn after him, the yetzer hara is no longer obligated to fulfill his protective duty. One then becomes enslaved to him, and the yetzer hara does whatever he wants with the person.

FORCES CREATED FROM OUR OWN ACTIONS

Along with the yetzer tov and yetzer hara, come all sorts of other forces, God forbid, which are created when a person stumbles, for example, in eating non-kosher food or is involved with any kind of negative thoughts, speech, or actions. In this case, damaging forces are created in the world that are bound to the person who created them. These forces are called mezekei alma, “destroyers of the world.” Their whole purpose is to cause damage and they don’t even realize this is their role.

To illustrate, it is like a child who plays with matches because he thinks it is fun. An adult comes along and admonishes him, but when he sees that the child doesn’t understand, he takes the matches away by force. This is because the adult understands very well that the child is doing something dangerous. The child though, doesn’t comprehend this fact. He screams and cries, “Why did you take them away from me?!” Likewise, these “destroyers of the world,” don’t even understand they are destructive. Their actions are not intentional, but since they were created from damage, this is their fundamental essence.

It is these forces that accompany us wherever we go. They catch our every word in an attempt to interpret it according to their crooked way of thinking, because after all, they are a creation based on crookedness and damage. Since they are an undesirable creation, everything about them is undesirable. They even have the ability to compel a person to undergo judgments from the upper worlds. They facilitate a person’s undoing to such an extent that life is endangered, and the individual has no idea what is actually going on.

We don’t know. We don’t actually see these forces or perceive them with our senses, but what do we know? We know that there are tzaddikim on the highest of spiritual levels, who know about these matters with such clarity, that they simply advise us to have compassion on ourselves and acknowledge we don’t know what goes on around us on a spiritual plane. For this reason, they caution us to guard ourselves from undesirable speech, thoughts, or deeds since they bring detrimental consequences.

One may take note of the many criminals at large in the world, who say and do terrible things, but seem to have it good without any suffering. So where do these ideas fit in? The answer is that something much worse is actually going on for them. The criminal doesn’t pay for his actions in this world. It simply waits for him in the next world, where everything comes back to him in a much more penetrating way. This is what the Talmud refers to when it states, “Afflictions atone for a person.” Whatever difficulties one goes through in this world serve as a huge atonement for him. It is preferable and worthwhile to undergo it here, since in the next world, one contends with not only afflictions, but humiliation along with much more unpleasantness.

The only advice is to say to oneself, “Stop.” Just as we need to be careful about what we put in our mouth, i.e., kosher and healthy food, likewise we must be careful about what comes out of it by guarding our speech. The same caution applies to our actions. We should do nothing that the Torah or our sages forbid. Similarly with thought; we shouldn’t think that just because our thoughts are only between us and God, they can be easily fixed. It doesn’t exactly work like this, since many holy books describe the power of thought as greater than the power of deed. It is possible to do teshuva or repair an action, but it is much more difficult to do the same with a thought. You can nullify or gain control over an action, but once you think it, a thought is out of your control and possession.

Thus Rebbe Nachman’s advice to everyone is to weigh our deeds in a way that will be truly positive in this world and the next, and to live good and thoughtful lives, with proper consideration for our every thought, word, and action. Since there will be no one to pass a bad judgment, every negative decree will be opposed.

Remember that you are never asked directly about your own situation, rather only about someone else’s story. Thus, don’t rush to pass judgment either verbally or even in your thoughts as to who is right or wrong. Unless it concerns you directly and practically, just leave it without comment. You will feel profoundly satisfied, and it will be so very beneficial not only to you but to the entire Jewish people.

May God enlighten us with higher levels of self-awareness to improve our lives, as well as the entire world, every day and every moment.

Translated and adapted from a talk given to Sydney, Australia from Tsfat.
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NEXT YEAR IN UMAN: A JOURNEY TO THE UKRAINE : Ahron Weiner

“Whoever comes to my gravesite [in Uman, Ukraine], recites the Ten Psalms,* and gives even as little as a penny to charity in my name, then, no matter how serious his sins may be, I will do everything in my power— spanning the length and breadth of creation—to save and repair him. By his very payos [sidelocks]I will pull him out of the lowest pit of hell! Only now, he must take upon himself not to return to his foolishness.”  ~ Rebbe Nachman of Breslev

Rebbe Nachman of Breslev made this declaration before his passing in 1810. This promise has since echoed throughout the generations, compelling tens of thousands of Jewish men from every continent except Antarctica to leave their wives and children and undertake a costly, difficult pilgrimage to Uman, a small town in Ukraine, to celebrate the Jewish New Year, or Rosh Hashanah.**

To understand why this happens, one needs first to understand Uman’s history and the biography of the unique individual who made this promise.

In the mid-18th century, Uman was a walled city languishing under Polish rule, and host to a sizable Jewish population. In 1768, with an army of anti-Semitic Haidemack pogromists advancing toward Uman, thousands of additional Jews from the surrounding countryside fled to the seeming safety that Uman’s walls provided. The Haidemaks laid siege to the town and demanded that all the Jews be turned over, or else they would massacre the town’s entire population. Uman’s governor refused to turn in the Jews.

When the Haidemaks breached the town’s walls, they erected a cross and demanded that the Jews convert to Christianity, on pain of death. Rather than give up their faith, every single Jew in the town chose to “sanctify God’s name”. Over a three-day period, the streets of Uman ran red with blood as the Haidemaks massacred over 20,000 Jewish men, women, and children. The victims’ bodies were buried in two mass graves.

Rebbe Nachman of Breslev was born in 1772, in the Ukrainian town of Medzeboz. He was the great-grandson of the famed Baal Shem Tov—the spiritual giant who founded Chassidism—a Jewish movement that focuses on connecting with God through focused prayer, and an elevation of the spirit.

Difficult and yet also aloof as a child, Rebbe Nachman developed into a profound Kabbalist and Chassidic leader, who communicated complex concepts cloaked in unaffected yet inventive stories. Through parables, song, and homiletics, he taught his disciples to live with simplicity and joy, and encouraged them to develop a strong personal relationship with God through conversation and meditation.

Following stints in northern Israel (then Palestine) and various towns throughout the Ukraine, Rebbe Nachman moved to Uman only six months before his death from tuberculosis at the tender age of 38. He viewed the victims of the Haidimak massacre as the most righteous of Jews, and so his disciples honored his wish to be buried in the same cemetery as Uman’s 20,000 victims.

Unlike other Chassidic movements that operate on a dynastic principle, with a son or lead disciple assuming the mantle of leadership upon the passing of the founding Rebbe, Breslev has only ever had one leader—Rebbe Nachman. Before his passing, he told his followers, “My light will burn until the coming of the Messiah.” This was interpreted to mean that they should continue following his teachings and not appoint a new leader. This distinction earned Breslev adherents the derisive nickname, “The Dead Chassidim,” and Breslev followers were much maligned by other Chassidic sects throughout the 19th and early 20th centuries.

Devout Breslevers started visiting Uman to pray at Rebbe Nachman’s grave in 1811, the year after his death. While they came at different times of the year, Rosh Hashanah, in the early fall, soon became a focal point for the pilgrimage.

To be close to their Rebbe, a group of Breslevers established a community in Uman, amid a much larger gentile population. Years passed, and control of the region shifted from Poland, to an independent Ukraine. When the Nazis invaded in 1941, they massacred 17,000 local Jews, throwing many of them into a nearby pond. Following the Holocaust, a small group of Breslev Jews returned to Uman to live there under Soviet rule. Since the open practice of religion was forbidden during Communism, they practiced in secret, inviting fellow Soviet Breslevers to come pray for Rosh Hashanah using coded letters and word of mouth.

Under Soviet rule, Uman was not a town where tourists were allowed to travel on account of a nearby military airport. This fact did not deter Breslev Chassidim from Israel and the United States from visiting Rebbe Nachman’s grave. They bribed officials, they made deals, they snuck across borders and risked their lives, all to present themselves at the grave of their leader.

Perestroika resulted in a loosening of travel restrictions and an increase in the number of pilgrims. In 1988, 250 people made the pilgrimage. The following year, over 1,000 people participated. In 1991, a group of Breslevers started to work with the Ukrainian government to build a local infrastructure in Uman that would support the increasing number of pilgrims. This proved to be a prescient move, as the ranks of pilgrims swelled with each passing year, from the initial group of 250 to over 25,000 by the year 2009. As the pilgrimage grew, there was a tremendous resurgence of interest in Breslev Chassidut. Currently, it appears to be the single fastest growing group of Chassidic Jews in the world. Uman’s annual rite has grown to the single largest Jewish pilgrimage made outside of the Land of Israel.

This massive pilgrimage supports the local economy, with Ukrainians renting out their homes, making enough money to carry them through the year. This economic boom has resulted in nicer cars, better clothing, and a higher standard of living for Uman locals.

I first heard about Uman from my father, who had a connection to the Breslev movement through friends, and had traveled there twice in the early post-communist years. He returned, regaling me with stories about taking ritual baths in freezing ponds, sleeping and praying in an unfinished warehouse, and fascinating encounters with Jews from all over the world, as well as with Ukrainian locals.

YEARS PASSED, and I was fortunate enough to move to Prague with my wife and sons from 2001 – 2004 (where I worked in the advertising industry). I returned to America, and found myself so “homesick” for Eastern Europe that when my father invited me to join him in Uman in 2004, I jumped at the chance. I found it far less rustic, and far more moving, than I had expected. With dancing, singing, eating, drinking, and the spirit of communal prayer, the festival-like atmosphere seemed equal parts Woodstock and Mount Sinai. Of course, I felt an eerie dissonance traveling to pray in the Ukraine sixty-five years after the devastation of the Holocaust, but this only intensified my spiritual and artistic commitment to the experience. As a photographer, I brought a camera along to capture what I saw, with no particular goal in mind. When I returned to the United States and developed over twenty rolls of film, I was gratified to find that my images hearkened back to the lost era of the shtetl, and echoed the famous images captured by Roman Vishniak in his journeys across pre-war Poland—but updated, given a 21st century post-Soviet flair. I returned each year, and continued to document this uniquely moving and increasingly spectacular event. I’ve traveled the world, but Uman has been the only place where I’ve ever seen Jews of every stripe: sefardim, ashkenazim, religious, non-religious, and different sects of chassidim gathered in peace, harmony, and singularity of purpose. I forged new friendships. I gained a newfound respect for the religious experience. I experienced an unprecedented awakening of my artistic spirit.

As a devoted husband and father, it is difficult to leave my wife and sons for the Jewish New Year. Fortunately, they have been incredibly supportive of my trips, for which they have my deep and eternal gratitude.As a religious Jew who is also an artist, Uman presents formidable personal challenges. While it is an incredible opportunity for me to exercise my spirituality and art, it is restrictive in the sense that I can only shoot on certain days. My faith dictates that I cannot take photos on a holiday or on the Sabbath. I cannot be a part of a spiritual community and also break its laws. Because I cannot shoot on certain days, I feel that I am constantly shunted between these two identities: me, the Artist, and me, the Jew.

While I felt for a while that these were opposing identities, I came to feel they are actually quite complimentary. During the time I was shooting, I could see myself, the communities I grew up in, and the rituals I was raised with, from the outside. I saw how these things might look to an outsider, who wouldn’t have the background to comprehend why some 25,000 Jews would undertake an annual trip to this forlorn Ukrainian outpost. This provided me with a distance that allowed me to see the event “from above” as it were, to capture its universally emotional moments, and relate this story to the broadest possible audience.

On the holiday though, when I had to put my cameras down, I was able to experience the event from the inside. This experience gave me the intimacy I needed to live in myself, to experience a more self-reflective emotion, and to make a genuine connection with my faith. As a result of my trips to Uman, I have become a deeper person, a better husband and father, and ultimately, a better artist.

*The ten chapters from the book of Psalms that comprise the Tikkun HaKlali are: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150.
**Rebbe Nachman’s promise is effective not only during Rosh HaShanah, but any time during the year, whenever someone comes to his gravesite and fulfills these conditions.
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THE FIRE OF REBBE NACHMAN : R. Elazar Mordechai Kenig

A conversation with HaRav Elazar Mordechai Kenig, shlita, on the Breslev phenomenon today.

Q. Generations have come and gone in the two hundred years since the passing of Rebbe Nachman of Breslev. After all this time, and perhaps contrary to logic, Chassidut Breslev and the teachings of Rebbe Nachman have garnered tremendous interest, touching the lives of thousands upon thousands of Jews. How is it possible to explain this phenomenon?

Rav Elazar Mordechai Kenig: Within the last two hundred years, we have seen something remarkable about the influence of Rebbe Nachman. He had not yet reached the age of forty years old when he passed away in 1810. Toward the end of his life, he said in Yiddish, Mein firerl vet shoin talyuen biz mashiach vet commen. “My fire will burn until the coming of Mashiach.”My father and teacher (Reb Gedaliah Aharon Kenig, zt”l) would always say in the name of his teacher, Rav Avraham Sternhartz, zt”l, that the Yiddish word talyuen (burning) connotes a certain type of fire, that, for example, catches onto a piece of wool clothing. In the beginning, it burns strongly in one place, and then goes out; it then unexpectedly breaks out in another place. Thus, when Rebbe Nachman said, “My fire will burn until the coming of Mashiach,” he meant to say that suddenly there will be an awakening in one place, and then just as suddenly, the same fire will be ignited in a different place.

When we look back over the last two hundred years, we see this quite clearly. During his lifetime, Rebbe Nachman lived in the Ukraine, in the vicinity of the town, Breslev. This was where the fire started. When the communists came and took over Russia [during the First World War] it looked as though his fire was extinguished. But all of a sudden it broke out elsewhere in Poland. This same phenomenon occurred after the Holocaust. It appeared as if the fire expired, perishing along with everything else. Again, it was precisely at that point that his fire reignited elsewhere, this time in Israel.

Today, two centuries later, the fire is no longer in the category of talyuen, where it intermittently breaks out here and there. It is ablaze nonstop at full force. [Two millennia ago] the new moon was announced each month from Eretz Yisrael through signal fires lit from mountaintops. In describing this process our sages state, “In the beginning, they would lift up beacons of light from mountain to mountain, until at the end, they would see the entire golah, the lands outside of Eretz Yisrael, lit up as one bonfire.” Likewise today, we see that there is no place in the world not influenced in some way by Breslev Chassidut. Tens of thousands, and in certain cases millions, of Rebbe Nachman’s books are printed in every language, reaching every corner of the globe. Jewish communities around the world have heard of Rebbe Nachman, and are familiar with his sayings: “The whole world is a very narrow bridge, the main thing is not to be afraid at all.” “It is a great mitzvah to be always happy.” “There is no such thing in the world as despair!”

His teachings have the potential to touch anyone along the Jewish spectrum from those not particularly learned in Judaism, to talmidei chachamim, accomplished Torah scholars, who have also spent years learning Likutey Moharan, Rebbe Nachman’s main work. Both these types of people, as well as anyone in between, receive wondrous uplift in their lives from learning the teachings of Rebbe Nachman. Thus, Rebbe Nachman’s “fire” possesses an impact that is all-inclusive, and is an inheritance that belongs to the entire Jewish people.

We witness his encompassing reach in Uman on Rosh HaShanah, where both Breslevers as well as those from every conceivable community or background come to Rebbe Nachman’s grave. A Chabad chassid recently told me that in the Chabad minyan in Uman, there were 220 people last year on Rosh HaShanah. This was true with the other minyanim as well. There were hundreds upon hundreds of people from all religious backgrounds, each group praying in their own style and tradition.

Q. What is the explanation for this incredible phenomenon?

The explanation is simple. We see now, in a revealed fashion, what Rebbe Nachman saw with his ruach hakodesh, divine inspiration, two hundred years ago, regarding the current situation of the Jewish people. Our generation is called the generation of ikva d’meshicha, the “heels of the Messiah”. One needs to understand that two hundred years ago, the situation of the Jewish people was quite different. Unlike today, there were not many Jews who were far from Judaism. Nonetheless, Rebbe Nachman’s entire message is essentially directed toward the fallen souls of our generation, to encourage and uplift them. The task of the tzaddikim is always to strengthen fallen souls, and this is exactly what Rebbe Nachman is doing at the highest levels.

It is important to point out that “fallen souls” can also refer to those who grew up in a Torah-observant home. Anyone can encounter circumstances that weaken the soul and cause unhappiness. Rebbe Nachman strengthens these souls, as well as those who are completely distant and almost completely lost. It is as if he says to them, “You went too far? There is still hope.”

Q. Is there a special importance connected with Jews, who are so distant from Judaism, coming to Uman?

They have a spiritual situation we cannot judge. Despite their distance from Judaism, these are nonetheless Jewish souls. It is hard to understand exactly who or what is attracting them, but they make the journey because they feel a desire to come. Indeed, it is impossible to see the spiritual dynamics involved, but something is pulling them there. Anyone who arrives in Uman receives [a spiritual gift] and undergoes transformation. This is not always immediately apparent, but something certainly happens to the soul.

Similarly, we see the same phenomenon on Lag B’Omer at the gravesite of Rebbe Shimon bar Yochai, buried in Meron in the Upper Galilee of Israel. People who are very far removed from observant Jewish life come to celebrate the day at his resting place. Afterwards, it appears as if nothing changed in their lives. However, on a spiritual level, it is clear that something affected them.

The entire subject of what exactly goes on with those who are distant is a spiritual matter. The tzaddikim are completely involved in rectifying these souls and we have absolutely no permission to interfere with their work repairing these individuals.

Q. On the face of it, it looks like Breslever Chassidim have it easy. They come to Uman, recite the ten specific chapters of psalms, called the Tikkun HaKlali, atone for their misdeeds, and Rebbe Nachman starts pulling them out of the lowest pit… Is this really the case?

Rebbe Nachman’s [path] certainly provides the tools to strengthen a person, but this doesn’t mean that one has it easy as a Breslever chassid. On the contrary, every chassid knows that Rebbe Nachman demands total investment of one’s strength in prayer. He demands an hour a day of hitbodedut, i.e., speaking to God in your own words, with a spiritual accounting of your deeds and praying for your needs. He also stipulates rising at midnight to say tikkun chatzot, the lament over the destruction of the Temple, and afterwards, many then go out to a field for an hour of hitbodedut. He also requires the learning of Jewish law every day, as well as diligence in Torah study and mitzvot observance. This isn’t easy work. The power of Rebbe Nachman infuses light and vitality into a Jew so he can function as needed, with joy and enthusiasm.

Q. Now that many have drawn close to Breslev, we see there has also been an increase in different types of communities, even within Breslev itself, each with another style. Isn’t Rebbe Nachman’s path singular?

Rebbe Nachman’s way is open to everyone in Klal Yisrael. As with anything in life, there are many gradients in the spectrum of holiness. Wherever in the spectrum a person falls, Rebbe Nachman’s teachings enlighten them in their place and according to their level of knowledge. This being said, it is always possible to make a mistake in one’s spiritual path. Shigiot, mi yavin? (Psalms 19:13) Who can understand mistakes? Everyone must constantly examine themselves to ensure they are not in error. Even for those who learn Torah, it is possible to err in one’s learning. Happy is one who has a good teacher who gives proper instruction as to how to learn, and gives the ability to understand in a straightforward and in-depth manner.

Q. So variation in Breslev is desirable?

My father and teacher (Reb Gedaliah Aharon Kenig, zt”l) used to quote the verse, Ki yasharim darchey HaShem, to make the point that the ways of God are many. Everyone lives their life according to their place and their in-born nature. The holy Zohar comments on the verse, Yisrael asher b’cha etpa’er— Israel in whom I take pride,” saying that within the Jewish people, there are many types of Jews who excel in different ways of learning and service of God. Take, for example, the mitzvah of tzedaka. There is variation even within the mitzvah of tzedaka itself, where there are those who focus on redeeming captives, or those exclusively involved with collecting funds for new brides. God takes pride in the tremendous variation within the Jewish people (see Likutey Moharan 17). The more variation there is, the more everyone is joined together and transformed into a special and unique harmonious entity.

Perhaps the main point in discussing variation among Jews, is not to dismiss or disrespect one’s fellow man. Everyone has their own path in serving God, and it is incumbent upon each of us to value and see the delightful beauty in someone else who serves God in a different way than we do.

Q. In conclusion, two hundred years after Rebbe Nachman’s passing, millions of his books have been printed and distributed, tens of thousands of people are coming close [to Judaism], many of whom fly to Uman for Rosh HaShanah, and the name of Rebbe Nachman of Breslev is famous throughout the world. Where do we go from here?

We aspire to what our sages described regarding the beacons of light that signaled the new month from mountaintop to mountaintop. The light spread out to the entire diaspora in a way that it appeared as one big bonfire. Thank God, we indeed witness how Rebbe Nachman’s message and teachings are publicized throughout the world today. We all await the moment, with God’s help, when “the entire world will be filled with the knowledge of God” [like waters that cover the sea] and “all of your sons are learned in Torah.” We await the time when the entire people will return in teshuva, and we will be worthy of being completely redeemed.

May the entire Jewish people be signed and sealed for a good year, and be blessed with health, livelihood, happiness, and nachat from our children. May we merit educating our children in the way of God, together with the complete redemption, the coming of Mashiach, and the building of the Jewish Temple speedily in our days. Amen.

Excerpted and translated from the original interview in the Hebrew language daily newspaper, HaMevasser. Originally published in Tzaddik Magazine, Rosh HaShanah 2011.