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| R. Chaim Kramer and R. Gavin Michal |
Is the Breslov we see in the streets of
the world today, congruent with the classical Breslov we read about in the
books? –This question is easily asked
but not so comfortable or simple to answer. And, depending on who is doing the
answering, there may be many different views.
Here is one view.
From the original teachings, before
factionalization created splits within the movement, a different but clear
model of Breslov emerges.
Rebbe Nachman's basic message is probably one of the simplest that has
ever existed in Judaism: Speak to God every day, in a language you understand,
as if you were talking to a friend. Always look for the good in everyone, as
well as in yourself. Never ever give up. Be joyous and consciously seek ways to
create happiness. Clear your mind and keep it clean. And most importantly, live
morally.
The movement never had a book of its
own customs as some other Chassidic groups do. Neither did they have their own
version of the prayers. Someone once said that Breslov customs are simply the
Shulchan Aruch.
Rebbe Nachman believed in integration
with society, and personally did not shy away from irreligious people. Much to
the chagrin of those around him, he played chess with avowed nonbelievers.
Good societal behavior was something he felt very strongly about, saying,
‘Even Kings and Emperors can send their children to us to learn derekh
eretz (respect and how to act appropriately)’[1]
His view regarding non-Jews was rather liberal, even by today’s
standards. He strongly supported and even encouraged sincere Halachic
conversion to Judaism. We have records of entire villages becoming Breslover
Chassidim[2].
Breslov does not support lunacy. Rebbe Nachman taught that even in
serving God one should not be an extremist. He said: ‘Don’t be a fanatic. You can
serve G-d with restraint.’[3] He cautioned not to be overly stringent in any
observance. ‘It is enough to keep the commandments according to the law
without going beyond it. Do not take on unnecessary restrictions.’
I recently spoke to my teacher, Rabbi Chaim Kramer who heads the Breslov
Research Institute. He is perturbed by the perception that offshoots of the
movement may have become somewhat ‘cult-like’.
In response to my questions he explained;
‘Breslov never ever had a dress code. The goal was
never to make everybody identical. According to Rebbe Nachman people are not
clones! There are as many ways of
being a Breslover Chasid as there are people who study the teachings.
There is no standard Breslov path, with all the Chassidim being required to
conform. It is up to the individual to decide
how much of a Chassid he wants to be. Even
those who live in a Breslov community, may not feel that their connection
requires close involvement in communal activities.’
I pressed Rabbi Kramer further, and he continued:
‘Within Breslov today, there have arisen many subsidiary factions which purport
to carry the Breslov banner, yet are extreme fringe movements not only to
Breslov but some even to Judaism itself.
The risk certainly exists in Breslov, as it does in
every movement, that one may misinterpret some of the teachings. Rebbe Nachman
once said, tellingly; “Even among my Chassidim, there will be false leaders! It is possible to see in
the followers, the qualities of their leader. If he is normal, the followers
will also be. The opposite is also true.”[4] -And sadly, we
see today that people who are not in full control of themselves, can easily
have their hearts and souls swayed.’
I was first introduced to Breslov by the extensive conceptual
writings of Rabbi Aryeh Kaplan, whose thinking left a profound impression on
many people. His teacher was the late father-in-law of my teacher, Rabbi
Kramer. Another influential figure, from the other side of the rainbow, was
Rabbi Shlomo Carlebach, at whose funeral the Chief Rabbi of Israel said; ‘He
was a Breslover Chassid. And now Rebbe Nachman is waiting to welcome him home.’
Through these individuals I discovered both depth and beauty in the Breslover
teachings.
I hang on to these dearly, for I fear that with the
freefall surrounding the movement today, we may have lost some of this
magnificence.
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