|Nicknames:||"Rabbi Nachman of Breslev", "Nachman M'Uman", "Nachman of Bratslav", "Reb Nachman Breslover", "רב נחמן ברעסלאווער", "Nachman from Uman", "Nachman Braslaver", "Breslover Rebbe", "Nachman of Breslav", "בעל ליקוטי מוהר"ן"|
|Birthplace:||Medzhybizh, Khmel'nyts'ka oblast, Ukraine|
|Death:||Died in Uman, Умань, Черкасская область, Украина, Ukraine|
|Managed by:||Malka Mysels|
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About R' Nachman of Breslev Horodenker, רבי נחמן מברסלב
Nachman of Breslov נחמן מברסלב, also known as Reb Nachman of Bratslav, Reb Nachman Breslover רב נחמן ברעסלאווער, Nachman from Uman (April 4, 1772 – October 16, 1810), was the founder of the Breslov Hasidic movement.
Rebbe Nachman, a great grandson of the Baal Shem Tov, breathed new life into the Hasidic movement by combining the esoteric secrets of Judaism (the Kabbalah) with in-depth Torah scholarship. He attracted thousands of followers during his lifetime and his influence continues until today.
Rebbe Nachman's religious philosophy revolved around closeness to God and speaking to God in normal conversation "as you would with a best friend." The concept of hitbodedut is central to his thinking.
Rebbe Nachman of Breslov, the great-grandson of the Baal Shem Tov—Master of the Good Name— founder of the Chassidic movement was born in 1772 (1 Nisan 5532) in the Ukrainian town of Medzeboz. He grew to be an outstanding tzaddik (saint), Torah sage, teacher and Chassidic master.
During his lifetime he attracted a devoted following of chassidim who looked to him as their prime source of spiritual guidance in their quest for God, as the 'Rebbe.’ From the autumn of 1802 until the spring of 1810 Rebbe Nachman lived in Breslov, Ukraine. He then moved to Uman where he passed away from tuberculosis six months later (18 Tishrei 5571), at the age of thirty-eight. He is buried there till today.
Rebbe Nachman was a Kabbalist and a mystic of the highest order, and yet at the same time was artlessly practical and down-to-earth. He told tales of princes and princesses, beggars and kings, demons and saints and he taught of the need to live with faith, honesty and simplicity.
When Rebbe Nachman passed away his followers saw no one to take his place. Instead of appointing a new rebbe, they continued to turn to Rebbe Nachman’s teachings for inspiration and guidance, continuing to look to him as “the Rebbe.” The Breslover Chassidim have done so ever since, studying his writings and endeavoring to follow his teachings in their day-to-day lives. In this sense Rebbe Nachman is still the leader of the Breslover Chassidim.
Rabbi Nachman's Stories:
The Story of the Seven Beggars.
The Story of the Lost Princess.
The Story of the Master of Prayer.
Правнук основателя хасидизма Исроэля Бааль Шем Това (известного по аббревиатуре Бешт). Родители р. Симха (сын р. Нахмана из Городенки, одного из ближайших учеников и последователей Бешта) и Фейга (внучка Бешта) жили в доме Бешта.
Детство р. Нахмана прошло в атмосфере, насыщенной хасидскими преданиями. Незадолго до бар-мицвы (13 лет) он составил сборник афоризмов на темы различных проявлений еврейской духовной жизни «Книга нравственных качеств». После своей женитьбы в 13 лет р. Нахман поселился в Осятене (Осоте), Киевской губернии у тестя. Р. Нахман много времени проводил в молитвах в соседнем лесу, постоянно постился и углубленно изучал каббалу. После смерти тестя переехал в Медведивку, где начал оформлятся особый стиль будущего бреславского хасидизма.
Р. Нахман начал резко выступать против других лидеров хасидизма, обвиняя их в упадке хасидского движения. В 1798 совершил поездку в Эрец Исраэль. Побывал в Цфате и в Тверии, но не смог добраться до Иерусалима, из-за нашествия Наполеона. В 1802 вернулся на Украину.
После возвращения возобновилась ожесточенная борьба р. Нахмана с другими лидерами хасидизма, получившая в литературе брацлавских хасидов название ямей а-цраот («время мучений» по-древнееврейски). Р. Нахману пришлось несколько раз сменить место жительства. Окончательно р. Нахман поселился в Брацлаве, ставшем центром его «двора». Здесь р. Нахман познакомился с р. Носоном (Натаном) Штернгaрцeм, ставшим его ближайшим последователем и посвятившим свою жизнь сохранению наследия и распространению учения р. Нахмана.
В 1810 г. рабби Нахман, предчувствуя близкую смерть, решил поселиться в Умани, где за несколько лет до его рождения произошла гайдамацкая резня. «Души умерших там за веру, — говорил он, — ждут меня». Там он скончался 16 октября от чахотки и был похоронен на еврейском кладбище рядом с погибшими от резни во время восстания гайдамаков - Колиивщины.
R. Nachman of Breslov -------------------- Ben Chusid was born in the town of Brestlev (Breslov) and says the family is descended from Rabbi Nachman. "Chusid" is a form of "Hasid", and Nachman's influence on Hasidic Judaism is profound.
The number of generations between Nachman and Ben is based on what Ben told to Michael Chusid, but may not be historically accurate.
Note by Michael Chusid -------------------- Nachman of Breslov (From Wikipedia, the free encyclopedia) Jump to: navigation, search Nachman of Breslov Breslover Rebbe
Grave of Rebbe Nachman of Breslov Full name Nachman of Breslov Main work Likutey Moharan Born 4 April 1772 (Rosh Chodesh Nisan 5532) Medzhybizh, Ukraine Died 16 October 1810 (18 Tishrei 5571) Uman, Ukraine Buried Uman, Ukraine, 17 October 1810 (19 Tishrei 5571) Dynasty Breslov Predecessor none Successor none
Wife 1 Sashia,
daughter of Rabbi Ephraim of Ossatin
Adil Sarah Feiga Chaya Miriam daughter (died in infancy) Yaakov Shlomo Ephraim
Wife 2 name unknown
For the amora, see Rav Nachman of Nehardea.
Nachman of Breslov (Hebrew: נחמן מברסלב),
also known as Reb Nachman of Bratslav,
Reb Nachman Breslover (Yiddish: רב נחמן ברעסלאווער),
Nachman from Uman (April 4, 1772 – October 16, 1810), was the founder of the Breslov Hasidic movement.
Rebbe Nachman, a great grandson of the Baal Shem Tov, breathed new life into the Hasidic movement by combining the esoteric secrets of Judaism (the Kabbalah) with in-depth Torah scholarship. He attracted thousands of followers during his lifetime and his influence continues until today. Rebbe Nachman's religious philosophy revolved around closeness to God and speaking to God in normal conversation "as you would with a best friend." The concept of hitbodedut is central to his thinking.
Contents [hide] 1 Biography 1.1 Move to Breslov 1.2 Move to Uman 2 Pilgrimage tradition 3 Teachings 3.1 Tikkun HaKlali 4 Controversy 4.1 Did he believe he was the Messiah? 4.1.1 Secular academic view 4.1.2 Breslov view 5 Published works 6 Quotes 7 See also 8 References 9 Bibliography 10 External links
 BiographySee also: Baal Shem Tov family tree Rebbe Nachman was born in the town of Medzhybizh, Ukraine. His mother, Feiga, was the daughter of Adil (also spelled Udel), daughter of the Baal Shem Tov, founder of Hasidic Judaism. His father Simcha was the son of Rabbi Nachman of Horodenka (Gorodenka), one of the Baal Shem Tov's disciples, after whom Rebbe Nachman was named. Rebbe Nachman had two brothers, Yechiel Zvi and Yisroel Mes, and a sister, Perel.
Rebbe Nachman told his disciples that as a small child, he eschewed the pleasures of this world and set his sights on spirituality. He paid his melamed (teacher) three extra coins for every page of Talmud that he taught him, beyond the fee that his father was paying the teacher, to encourage the teacher to cover more material. From the age of six, he would go out at night to pray at the grave of his great-grandfather, the Baal Shem Tov, and immerse in the mikveh afterward.
At the age of 13, he married Sashia, daughter of Rabbi Ephraim, and moved to his father-in-law's house in Ossatin (Staraya Osota today). He acquired his first disciple on his wedding day, a young man named Shimon who was several years older than he. He continued to teach and attract new followers in the Medvedevka region in the years that followed.
In 1798-1799 he traveled to the Land of Israel, where he was received with honor by the Hasidim living in Haifa, Tiberias, and Safed. In Tiberias, his influence brought about a reconciliation between the Lithuanian and Volhynian Hasidim.
Shortly before Rosh Hashana 1800, Rebbe Nachman moved to the town of Zlatopol. The townspeople invited him to have the final word on who would lead the Rosh Hashana and Yom Kippur prayer services. The man chosen to lead Neilah, the final prayer service of Yom Kippur, did not meet the Rebbe's approval. Suddenly the man was struck dumb and forced to step down, to his great embarrassment. After the fast ended, Rebbe Nachman spoke in a light-hearted way about what the man's true intentions had been, and the man was so incensed that he denounced Rebbe Nachman to Rabbi Aryeh Leib of Shpola, known as the "Shpoler Zeide", a prominent Hasidic rabbi and early disciple of Rabbi Pinchas of Koritz, who was a leading figure in the first generation of Hasidut. Thus began the Shpoler Zeide's vehement campaign against Breslov Hasidism.
 Move to Breslov River in Bratslav, central-west UkraineIn 1802, Rebbe Nachman moved to the town of Bratslav, Ukraine, also known as "Breslov". Here he declared, "Today we have planted the name of the Breslover Hasidim. This name will never disappear, because my followers will always be called after the town of Breslov."
His move to the town of Breslov brought him into contact with Nathan Sternhartz ("Reb Noson"), a 22-year-old Torah scholar in the nearby town of Nemirov, eight miles north of Breslov. Over the next eight years, Reb Noson became his foremost disciple and scribe, recording all of Rebbe Nachman's formal lessons as well as transcribing the Rebbe's magnum opus, Likutey Moharan. After Rebbe Nachman's death, Reb Noson recorded all the informal conversations he and other disciples had had with the Rebbe, and published all of Rebbe Nachman's works as well as his own commentaries on them.
Rebbe Nachman and his wife Sashia had six daughters and two sons. Two daughters died in infancy and the two sons (Ya'akov and Shlomo Efraim) both died within a year and a half of their births. Their surviving children were Adil, Sarah, Miriam, and Chayah. Sashia died of tuberculosis on June 11, 1807, the eve of Shavuot, and was buried in Zaslov just before the festival began. The following month, Rebbe Nachman became engaged to a woman from Brody (name unknown). Right after the engagement, he contracted tuberculosis.
 Move to UmanIn May 1810, a fire broke out in Bratslav, destroying Rebbe Nachman's home. A group of maskilim (Jews belonging to the secular Haskalah [Enlightenment] movement) living in Uman, Ukraine invited him to live in their town, and provided housing for him as his illness worsened. Many years before, Rebbe Nachman had passed through Uman and told his disciples, "This is a good place to be buried." He was referring to the cemetery where more than 20,000 Jewish martyrs were buried following the Haidamak Massacre of Uman of 1768. Rebbe Nachman died of tuberculosis at the age of 38 on the fourth day of Sukkot 1810, and was buried in that cemetery.
 Pilgrimage tradition Outside the modern-day synagogue which serves as the ohel for the grave of Rebbe Nachman.Main article: Rosh Hashana kibbutz During the Rebbe's lifetime, thousands of Hasidim traveled to be with him for the Jewish holidays of Rosh Hashana, Chanuka, and Shavuot, when he delivered his formal lessons. On the last Rosh Hashana of his life, Rebbe Nachman stressed to his followers the importance of being with him for that holiday in particular. Therefore, after the Rebbe's death, Reb Noson instituted an annual pilgrimage to the Rebbe's gravesite on Rosh Hashana.
This annual pilgrimage, called the Rosh Hashana kibbutz, drew thousands of Hasidim from all over Ukraine, Belarus, Lithuania and even Poland until 1917, when the Bolshevik Revolution forced it to continue clandestinely. Only a dozen or so Hasidim risked making the annual pilgrimage during the Communist era, as the authorities regularly raided the gathering and often arrested and imprisoned worshippers. Beginning in the mid-1960s, Hasidim who lived outside Russia began to sneak into Uman to pray at Rebbe Nachman's grave during the year. After the fall of Communism in 1989, the gates were reopened entirely. In 2008, approximately 25,000 people from all over the world participated in this annual pilgrimage.
In April 1810, Rebbe Nachman called two of his closest disciples, Rabbi Aharon of Breslov and Rabbi Naftali of Nemirov, to act as witnesses for an unprecedented vow:
"If someone comes to my grave, gives a coin to charity, and says these ten Psalms [the Tikkun HaKlali], I will pull him out from the depths of Gehinnom!" (Rabbi Nachman's Wisdom #141). "It makes no difference what he did until that day, but from that day on, he must take upon himself not to return to his foolish ways".
This vow spurred many followers to undertake the trip to Rebbe Nachman's grave, even during the Communist crackdown.
 TeachingsIn his short life, Rebbe Nachman achieved much acclaim as a teacher and spiritual leader, and is considered a seminal figure in the history of Hasidism. His contributions to Hasidic Judaism include the following:
He rejected the idea of hereditary Hasidic dynasties, and taught that each Hasid must "search for the tzaddik ('saintly/righteous person')" for himself — and within himself. He believed that every Jew has the potential to become a tzaddik. He emphasized that a tzaddik should magnify the blessings on the community through his mitzvot. 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. (Modern psychology supports this idea, which is the "Fifth Step" in many 12-step programs for recovery.) 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. He encouraged his disciples to take every opportunity to increase holiness in themselves and their daily activities. 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. "You can originate Torah novellae, but do not change anything in the laws of the Shulchan Aruch!" he said. He and his disciples were thoroughly familiar with all the classic texts of Judaism, including the Talmud and its commentaries, Midrash, and Shulchan Aruch. 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." This is in addition to the prayers in the siddur. 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.  Tikkun HaKlaliMain article: Tikkun HaKlali Another prominent feature of Rebbe Nachman's teachings is his Tikkun HaKlali ("General Rectification" or "General Remedy") for spiritual correction. This general rectification can override the spiritual harm caused by many sins, or one sin whose ramifications are many. Rebbe Nachman revealed that ten specific Psalms, recited in this order: Psalms 16, 32, 41, 42, 59, 77, 90, 105, 137, and 150, constitute a special remedy for the sin of wasting seed, which defiles the sign of the covenant, and, by extension, all the other mitzvot. Most Breslover Hasidim try to say the Tikkun HaKlali daily.
 ControversyRebbe Nachman lived at a time of controversy between Hasidim and more traditional Orthodox Jews, known as Misnagdim (opponents) for their opposition to hasidism. It was also a time of friction between Hasidim and proponents of Jewish emancipation and Haskalah. (In 1816, Joseph Perl wrote a denunciation of Hasidic mysticism and beliefs, in which he criticized many of the writings of Nachman, who had died six years earlier. Austrian imperial censors blocked publication of Perl's treatise, fearing that it would foment unrest among the empire's Jewish subjects.)
During his lifetime, Rebbe Nachman also encountered opposition from within the Hasidic movement itself, from people who questioned his new approach to Hasidut. One of these was Rabbi Aryeh Leib of Shpola, known as the "Shpoler Zeide" (Grandfather/Sage of Shpola) (1725–1812), who, according to Breslov tradition, had supported Rebbe Nachman in his early years but began to oppose him after he moved to Zlatipola, near Shpola, in 1802.
The Shpoler Zeide saw Rebbe Nachman's teachings as deviating from classical Judaism and from the teachings of the Baal Shem Tov. Some postulate that the Zeide felt threatened because Rebbe Nachman was moving in on his territory and taking disciples away from him. Still others claim that Rebbe Nachman was a threat to other rebbes because he opposed the institutional dynasties that were already beginning to form in the Hasidic world. (Rebbe Nachman himself did not found a dynasty; his two sons died in infancy and he appointed no successor.)
According to Breslov tradition, a number of prominent figures of Hasidut supported Rebbe Nachman against the Shpoler Zeide's opposition, including Rabbi Levi Yitzchok of Berditchev, Rabbi Gedalia of Linitz, Rabbi Zev Wolf of Charni-Ostrov, and Rabbi Avraham of Kalisk. Breslov traditions further relate, that at one point, a number of Hasidic rabbis gathered in Berditchev to place the Shpoler Zeide in cherem (a rabbinic form of excommunication) for showing contempt to a true Torah scholar. Their effort was nixed, however, when Rabbi Levi Yitzchak heard about the idea and persuaded them to desist.
 Did he believe he was the Messiah? Secular academic viewThe Encyclopaedia Judaica and other secular academic sources claim that Rebbe Nachman saw himself as the Messiah. One proof that secular academics offer is that the messianic personality is expected to rectify errant souls. Rebbe Nachman did speak to his disciples about the principle of tikkun (rectification of souls), and even suggested that he was capable of rectifying souls. However, this power was also claimed by Rebbes of other Hasidic sects. The principle of tikkun is also found throughout the teachings of (Rabbi Isaac Luria), who preceded Rebbe Nachman by several hundred years.
Some secular academics postulate that Rebbe Nachman was influenced by the teachings of Sabbatai Zevi and Jacob Frank, false messiahs of the 17th and 18th centuries, respectively, but that he was not actually a Sabbatean or Frankist. As proof, they note that Rebbe Nachman's thinking on tikkun olam, the Kabbalistic healing of the universe, bears similarities to the teachings of Sabbatai Zevi. However in his writings, Rebbe Nachman refers to Sabbetai Zevi as SHaTZ (an acronym for his Hebrew name, SHabbetai TZvi) and concludes the reference with the expression yimach shemo (may his name be obliterated). The latter expression is generally reserved for the worst enemies of the Jewish people.
 Breslov viewRebbe Nachman never claimed that he was the Messiah. He taught the general Hasidic concept of the tzaddik ha-dor (tzadik of the generation or era), which is the idea that in every generation, a special, saintly person is born who could potentially become the Jewish Messiah if conditions were right in the world. Otherwise, this tzaddik lives and dies the same as any other holy man. Toward the end of his life, he said, "My fire will burn until the coming of Mashiach" — indicating that the Messiah had not yet arrived. Breslover Hasidim do not believe Rebbe Nachman was the Messiah, but they do believe that the light of his teachings continues to illuminate the paths of Jews from many disparate backgrounds. Chayey Moharan #266 states Rabbi Nachman said "All the benefits Messiah can do for Israel, I can do; the only difference is Messiah will decree and it will happen, but I -- (and he stopped and did not say more) [alternate version: I cannot finish yet]"
It should be noted that the Sabbateans based their teachings on the same Zohar and Lurianic kabbalah that are considered part of classical Judaism by Hasidism. Where the Sabbateans diverged from accepted teaching was in believing that Sabbatai Zevi was "the Messiah" and that the Halakha (Jewish law) was no longer binding. Rebbe Nachman did not do the same. He did not claim he was the Messiah, and when asked, "What do we do as Breslover Hasidim?" he replied, "Whatever it says in the Shulchan Aruch (Code of Jewish Law)."
 Published works Wikisource has original text related to this article: Author:Nachman of Breslov Rebbe Nachman's Torah lessons and stories were published and disseminated mainly after his death by his disciple, Reb Noson:
Likutey Moharan ("Collected Teachings of Our Teacher, Rabbi Nachman") (vol. i., Ostrog, 1808; vol. ii., Moghilev, 1811; vol. iii., Ostrog, 1815)—Hasidic interpretations of the Tanakh, Midrashim, etc. Sefer HaMidot (The Aleph-Bet Book) (Moghilev, 1821)—a collection of practical advice gleaned from Torah sources, presented as epigrams or maxims and arranged alphabetically by topic. Tikkun HaKlali ("General Remedy")—Rebbe Nachman's order of ten Psalms to be recited for various problems, plus commentary by Reb Noson. Published as a separate book in 1821. Sippurei Ma'asiyot (Tales of Rabbi Nachman or Rabbi Nachman's Stories) (n.p., 1816)—13 story tales in Hebrew and Yiddish that are filled with deep mystical secrets. The longest of these tales is The Seven Beggars, which contains many kabbalistic themes and hidden allusions. Several fragmentary stories are also included in Rabbi Aryeh Kaplan's translation of the complete tales, Rabbi Nachman's Stories. Rebbe Nachman also wrote two other books, the Sefer HaGanuz ("The Hidden Book") and the Sefer HaNisraf ("The Burned Book"), neither of which are extant. Rebbe Nachman told his disciples that these volumes contained deep mystical insights which few would be able to comprehend. He never showed the Sefer Ha-ganuz to anyone, and instructed Reb Noson to burn the latter's copy of Sefer Ha-nisraf in 1808. No one knows what was written in either manuscript.
 Quotes"It is a great mitzvah to be happy always". "If you believe that you can damage, then believe that you can fix". "Worldly desires are like sunbeams in a dark room. They seem solid until you try to grasp one". "It is very good to pour out your heart to God as you would to a true, good friend". "You are never given an obstacle you cannot overcome". "The purpose of knowledge is that we should not know (anything)". "Wherever I go I’m always going to Israel." "Know! A person needs to cross a very narrow bridge, but the most important thing is not to be afraid".  See alsoNathan of Breslov Na Nach Nachma Nachman Meuman The Rooster Prince  References^ a b Shragai, Nadav (3 November 2008). "Singing a different tune". Haaretz. http://www.haaretz.com/hasen/spages/984972.html. Retrieved 10 December 2010. ^ Until the Mashiach, p. 2. ^ Rabbi Nachman's Wisdom: His Praises #1. ^ Rabbi Nachman's Wisdom: His Praises, #4. ^ Rabbi Nachman's Wisdom: His Praises, #19. ^ Until the Mashiach, p. 7. ^ Rabbi Nachman's Wisdom: His Pilgrimage to the Land of Israel #19. ^ Until the Mashiach, pp. 60-61. ^ Tzaddik #12. ^ Until the Mashiach, pp. 330-341. ^ Until the Mashiach, p. 140. ^ Until the Mashiach, pp. 143-144. ^ Tzaddik #114. ^ Until the Mashiach, pp. 204-206. ^ "Hasidic Jews celebrate holiday in Uman" Jewish Telegraphic Agency, 2008-10-02. Retrieved 2009-07-31. ^ Tzaddik #122. ^ Rabbi Nachman's Wisdom #26. ^ Rabbi Nachman's Wisdom #235. ^ Tzaddik #19. ^ In s:The Seven Pillars of Faith by Rabbi Yitchak Breiter, it is explained that the Tzaddik referred to in Rabbi Nachman's writings is Moshe Rabbeinu-Rasbhi-The Arizal-Ba'al Shem Tov-Rabbi Nachman himself ^ s:Chayey Moharan #306 ^ Sears, Dovid (2010). Breslov Pirkey Avot. Jerusalem:Breslov Research Institute. ISBN 978-1-928822-16-5. p. 36. ^ "The Story of the Seven Beggars, by Rabbi Nachman of Breslov". Yeshivat Shuvu Bonim. 2000. http://www.shuvubonim.org/storysb.html. Retrieved 10 December 2010. ^ Likutey Moharan II, 24. ^ Likutey Moharan II, 112. ^ Rabbi Nachman's Wisdom #6. ^ Kochavey Ohr, Anshey Moharan #4. ^ Likutey Moharan II, 46. ^ Likutey Moharan II, 83. ^ Spero, Ken (26 January 2002). "Crash Course in Jewish History #62: Return to the Land of Israel". aish.com. http://www.aish.com/jl/h/cc/48960356.html. Retrieved 10 December 2010. ^ Likutey Moharan II, 48. This saying has been set to music in Hebrew as the song Kol Ha-Olam Kulo (MIDI: ) (MP3: )  BibliographyGreen, Arthur (1992). Tormented Master: The Life and Spiritual Quest of Rabbi Nahman of Bratslav. Jewish Lights Publishing. ISBN 1-879045-11-7 Greenbaum, Avraham (1987). Tzaddik: A Portrait of Rabbi Nachman. Jerusalem: Breslov Research Institute. ISBN 0-930213-17-3 Kaplan, Aryeh (1973). Rabbi Nachman's Wisdom. Jerusalem: Breslov Research Institute. Kaplan, Aryeh (1985). Until the Mashiach: The Life of Rabbi Nachman. Jerusalem: Breslov Research Institute. Kramer, Chaim (1989). Crossing the Narrow Bridge. Jerusalem: Breslov Research Institute. ISBN 0-930213-40-8 Kramer, Chaim (1992). Through Fire and Water: The Life of Reb Noson of Breslov. Jerusalem: Breslov Research Institute. ISBN 0-930213-44-0. Sears, Dovid (2010). Breslov Pirkey Avot. Jerusalem: Breslov Research Institute. ISBN 978-1-928822-16-5.  External linksAncestors and descendants of Rabbi Nachman of Breslov Praises from the Tzadikim about Rebbe Nachman A Meditative tune attributed to Rabbi Nachman of Breslov The Life of Rebbe Nachman of Breslov The Essential Rabbi Nachman Na Nach official site Breslov Research Institute Tales by Rabbi Nachman of Bratzlav Rabbi Nachman's Influence on Israeli Songwriter Naomi Shemer Persondata Name Nachman Of Breslov Alternative names Short description Date of birth 4 April 1772 Place of birth Medzhybizh, Ukraine Date of death 16 October 1810 Place of death Uman, Ukraine
Retrieved from "http://en.wikipedia.org/wiki/Nachman_of_Breslov" Categories: Breslov rabbis | Ukrainian rabbis | Hasidic rebbes | 18th-century rabbis | 19th-century rabbis | People from Medzhybizh | Baal Shem Tov descendants | Deaths from tuberculosis | Rabbis whose tombs have become pilgrimage sites | 1772 births | 1810 deaths Hidden categories: Articles containing Hebrew language text | Articles containing Yiddish language text Personal toolsLog in / create account NamespacesArticle Discussion VariantsViewsRead Edit View history ActionsSearch NavigationMain page Contents Featured content Current events Random article Donate to Wikipedia InteractionHelp About Wikipedia Community portal Recent changes Contact Wikipedia ToolboxWhat links here Related changes Upload file Special pages Permanent link Cite this page Print/exportCreate a bookDownload as PDFPrintable versionLanguagesБългарски Deutsch Español Français עברית 日本語 Polski Português Русский Svenska Українська ייִדיש This page was last modified on 19 April 2011 at 23:21.
-------------------- Founder of the Breslover Chassidim. Married 1) Sashia died 1807, daughter of R Ephraim of Ossatyn and 2) on September 18, 1807 to the daughter of R Ezekiel Trachtenberg of Brody.
Rabbi Nachman Mi'Breslev's Timeline
April 4, 1772
Medzhybizh, Khmel'nyts'ka oblast, Ukraine