Actual Idolatry in Breslov Today! – CORRECTED

In a past book review, I wrote:

The characters keep turning to Rabbi Nachman of blessed memory in what seems mighty akin to prayer. When things go awry some of them “prayed to God and Rabbi Nachman”. When things went well they “thanked both”. Personal Divine providence seems orchestrated a little too strongly by that same human being. Song lyrics are quoted which illustrate this same perspective.

I don’t think I have a problem with Breslov, but if it’s getting distorted into idolatry, I certainly do.

If you have read the original version of this post before, please continue reading.

Critical Update: The original post continued by misquoting the lyrics of an anonymous Breslover song (not quoted in the above book) as though they espoused Avoda Zara, God forbid. In fact, I misheard the lyrics to say this: איש האלוקים, אתה בורא עולם שירד אלינו בסוף כל הדורות… נ נח נחמ נחמן מאומן… when the real words are מתנת בורא עולם… which destroys the whole point of the post.

Facts matter in Halacha and the fact is, the lyrics of the song do not contain idolatry at all!

I wholeheartedly apologize to any relevant parties offended by this slander (‘Motzi shem ra’).

(Although I don’t yet know who they are.)

Without detracting from my remorse, please allow me to relate the background:

This post’s original form entailed several other individuals listening to the song themselves. All listeners are fluent, long-time speakers of Hebrew, with fine hearing. After a generous reader wrote in noting the true lyrics, my volunteers and myself listened once again to the recording, only this time to recognize the discomfiting truth.

My unavoidable conclusion from this incident is this was a rush to judgment. While trying to get a second opinion, I, Hyehudi editor, befuddled others into agreeing with my own Mondegreen.
  • Hyehudi.org has accepted a certain procedural change in an attempt to head off any recurrence.
  • I must now speak and/or correspond with my helpers to correct the false impression.
  • Lastly, after removing the post for investigation, I deem it best the original hyperlink remain as is to counteract any unknown damage.
To sum up: The problem of quasi-idolatrous ideas in Breslov is still real (see the above book review and especially the quotes from the abomination, Eliezer Berland in this trustworthy exposè). Those facts remain unchanged. And yet, there is no evidence, nor any reason whatsoever to assume there is any “actual Avoda Zara” occurring anywhere in Breslov (unlike some other places, sadly).

re: Reviewing Breslov By Means of a Book Review

It can’t be denied some Breslovers have disturbing tendencies (maybe they got it from Berland?). See more here for exempla, and the money quote:

I don’t think I have a problem with Breslov, but if it’s getting distorted into idolatry, I certainly do.

I now quote from centrist Breslov.org’s FAQ page:

Is the Rebbe an intermediary between the Chassid and God?

The Second Commandment forbids us to accept any mediator between God and man. There is no sense in which the Tzaddik carries out some form of devotion which then absolves the individual Jew from fulfilling his own religious duties. On the contrary, Rebbe Nachman’s teachings call on each Jew to accept responsibility for his life and take practical steps to develop his own personal relationship with God, especially through intense prayer and hisbodidus.

At the same time, Torah literature frequently portrays the Tzaddikim interceding with God on behalf of the Jewish People, as Moses did after the sin of the Golden Calf, when he prayed to God for forgiveness (Exodus 32:11-13). Similarly when the Jews were taken into exile in Babylon the soul of Rachel came forth from her grave entreating for mercy on their behalf (Rashi, Genesis 48:7). Rebbe Nachman thus emphasized the importance of turning to the Tzaddik to intercede in times of trouble. It is like when a private person is summoned to court. Recognizing his own inexperience in matters of law and court procedure, he turns to an experienced advocate to help put his case in the best possible light.

Belief in the power of the Tzaddik is quite different from relating to him as an intermediary. Having belief in the Tzaddik means recognizing one’s own inadequacies and accepting that the Tzaddik is wiser and more saintly. Because of the Tzaddik’s closeness to God, he is able to reveal the ways of serving God to others. The book, `Crossing the Nar row Bridge,’ (Chapter #17) explains this concept in detail.

From Breslov.org, here (question #14).

Psychoanalyzing Shalom Arush

Following is an excerpt from an interview with Shalom Arush (not a rabbi!) concerning leaving Israel for Uman for Rosh Hashana from Breslev.co.il, here.:

למה אני לא מצליח לתפוס בשכל הפשוט והקטן שלי איך יוצאים ביום הכי קדוש מארץ הקודש לאומן?

אם השאלה היא על ההלכה, אז קודם כל צריך לדעת שרבי נחמן אמר תמיד ש’תעשו הכל ואל תעברו על סעיף אחד בשולחן ערוך’, ולפי שולחן ערוך מותר לצאת מהארץ. אצלי בישיבה, אגב, מקפידים על כך שלא יהיה מניין שיתפלל אחרי זמן ‘מגן אברהם’ כדי לא לעבור על ההלכה. גדולי הצדיקים יצאו לאומן וברור שזה לא איסור. עכשיו מגיע העניין עצמו – רבי נחמן אומר שכל העניין שלו בעולם הוא ראש השנה. השאר זה רק תוספות. הגאולה הולכת ומאיצה כתוצאה מזה. בראש השנה האחרון לפני שהסתלק מן העולם, רבי נחמן דיבר הכי הרבה על ראש השנה. אם זה היה נגד שולחן ערוך הייתי מתווכח. אם היינו בגאולה השלמה עם משיח גם הייתי מבין, אבל אנחנו עוד בגלות.

אבל יש התקדמות גדולה מאוד בגאולה, לא?

“ההתקדמות היא בזכות אומן ראש השנה. ככל שיבואו יותר אנשים לרבי, יש יותר כלים לבנות את הגאולה”.

Some comments:

First of all, the clear words on Halacha coming first in this age are to be commended. But might the length on this point betray faint suspicion Halacha is not on his side?

The honor of the Land of Israel matters in “exile” too!

The Big Difference Between God and Godly

Sadly, some groups today revere various Jews as a false god. Jews such as the Lubavitcher Rebbe (called “Elohistim”/”Elohistin”), That Man, or Osso Ha’ish (“Cursedians”), and even Shlomo Carlebach (I don’t know what they are called). A newer deity is Eliezer Berland yemach shemo. Needless to say, this is forbidden idol-worship.

Here’s a reminder from Rambam Hilchos Avoda Zara 5:5:

המסית אחרים לעבדו ואמר להם עבדוני אם עבדוהו נסקל ואם לא עבדוהו אע”פ שקיבלו ממנו ואמרו הן אינו נסקל אבל אם הסית לעבודת איש אחר או לשאר מיני עבודת כוכבים אם קבל ממנו ואמר הן נלך ונעבוד אף על פי שעדין לא עבד שניהן נסקלין המסית והמוסת שנאמר לא תאבה לו ולא תשמע אליו הא אם שמע ואבה חייב

Most (or all) public Jewish sins have historical parallels, but this does not mean we should be careless in accusing just any previous generation of just any crime. Some have claimed this evil has historical roots in the title for Rabbi Yitzchal Luria, “Ari”, or the longer “Arizal”. Arizal stands for “Elohi Rabbi Yitzchak Zichrono Levrachah”. And Elohi is “godly”. Case closed! (Note: There is also a theory the acronym is “Ashkenazi Rabbi Yitzchak”.)

Or worse – and all too common, the claim is heard that public sin in the past is not reason for public repentance or care in the present, but dastardly duplication! Otherwise, we are impugning the memory of our perfect ancestors. I will not dignify the latter claim with a response (this time), except for quoting Chazal:

מי שאכל שום וריחו נודף יחזור ויאכל שום אחר כדי שיהא ריחו נודף?!

The truth is, the acronym A.R.I. has nothing to do with making man god, God forbid. “Elohi” in medieval Hebrew meant that the man was highly close to God, as in through humility. Men of God walked “with God” or “before God”, such as Abraham or Noah. This was an abbreviation of the Biblical “Ish Ha’elohim” of the same meaning, Deut. 33:1, as it refers to Moses.

  • This was first published by me elsewhere on the web (somewhere).