An abridged version of this article appeared in the English edition of HaModia for the week ending Oct. 13, 2000.

10,000 Jews Spend Rosh Hashana In Uman

by Dovid Sears

An estimated 10,000 Jews gathered together this year to spend Rosh Hashana 5761/2000 in the Ukrainian city of Uman, near the burial place of the celebrated tzaddik, Rabbi Nachman of Breslov (1772-1810 c.e.). [1] For Breslover Chasidim, as well as for Jews from all walks of life, this gathering, marked by intense prayer, spirited singing, and the study of Rabbi Nachman's teachings with the community's foremost living teachers, is the beginning point, and often the high point, of religious life for the entire year.

Who Was Rabbi Nachman?

A great-grandson of the Baal Shem Tov (Rabbi Yisrael Ben Eliezer, 1698-1760 c.e.), founder of the Chasidic movement, Rabbi Nachman was born and raised in his illustrious ancestor's house in the Podolian fortress-city of Medzibuzh. His father, Rabbi Simcha, was the son of Rabbi Nachman Horodenker, a leading disciple of the Baal Shem Tov. His mother, Rebbetzin Feiga, possessed such an exalted level of ru'ach hakodesh (Divine inspiration) that she was known as "Feiga the Prophetess." Her brothers were Rabbi Boruch of Medzibuzh, the reigning Chasidic leader in the Western Ukraine, and Rabbi Moshe Chaim Ephraim of Sudylkov, author of the classic mystical text, Degel Machaneh Ephraim. As a child, Rabbi Nachman also met many disciples of the Baal Shem Tov, the Maggid of Mezeritch, and Reb Pinchas of Koretz, when they came to pray beside his great-grandfather's grave, often lodging in his parents' house. Thus, his earliest years were spent in the kodesh hakodoshim, the inner sanctum of Chasidus.

What did Rabbi Nachman teach? He spoke of hischadshus: the constant possibility of complete spiritual renewal, no matter what a person may have done in the past. He also asserted the primacy of developing an intimate personal relationship with the Creator through meditation and prayer, especially through the practice of hisbodedus: going to the forests or fields and pouring out your heart before the Infinite One in your own native language, until you attain a state of self-nullification. And like the Baal Shem Tov before him, Rabbi Nachman stressed hiskashrus: attachment to tzaddikim as a means of spiritual purification and ascent.

Rebbe Nachman taught his Chasidim that one of the main ways to accomplish this was by coming to him on Rosh Hashana - even if doing so required mesiras nefesh (self-sacrifice). Because Rabbi Nachman emphatically stressed this point, clearly describing it as a central component of his spiritual path on the last Rosh Hashana of his life, his leading disciple, Rabbi Noson Sternhartz, realized that the Rebbe wanted his Chasidim to maintain the Rosh Hashana gathering even after his passing. Thus, to this day Breslover Chasidim still make the sacred pilgrimage to Uman, where Rabbi Nachman passed away during Chol HaMo'ed Succos, on 18 Tishrei, 5571/1810. And many of them still do so with mesiras nefesh.

Rosh Hashana In Uman Today

Twelve years ago in 5749/1988, two hundred fifty intrepid souls came to Uman under extremely adverse conditions to re-establish the traditional gathering that Communist persecutions had driven underground for half a century. Today things have changed so dramatically that it scarcely can be believed.

Once designated by an unmarked slab beside a humble Ukrainian dwelling built on the site of the old Jewish cemetery destroyed by the Nazis, the Rebbe's Tziun (burial place) is now a broad flagstone-paved area covered by a reddish fiberglass roof and enclosed by a high wall, that accommodates more than one thousand davenners and Tehillim-sayers. (Rabbi Yaakov Meir Schechter of Jerusalem has spear-headed a campaign to enlarge and improve this courtyard. Construction is slated to be completed in the spring of 2001.) The original house has been replaced by a beautiful wood-paneled Beis Medrash, with a hand-carved Aron Kodesh and an entire wall of carefully indexed sefarim (holy books). An elevated walkway leading to a second Beis Medrash makes it possible for as many as two hundred Kohanim to daven and learn together with everyone else. Across the street, a Hachnosas Orchim Center offers weary travelers free coffee, tea, and cold drinks, plus cookies and hot meals, 24 hours a day. No less important for Westerners in these somewhat primitive surroundings are the Center's tiled and clean public bathrooms.

At the next street corner, the main Breslov Synagogue and Mikveh Complex overlooks the river and wooded hills and fields that border the city. The first floor accomodates four hot water mikva'os and dozens of showers. The second floor is used as a dormitory for Yeshiva bochurim. And the third floor contains the Synagogue itself. Barely capable of containing the thousands of mispallelim, the building soon will be reconstructed with two balconies, nearly doubling its capacity. During the year, this structure will serve as an educational center for the region's Jewish population - a project that already has been initiated. [2] This project is under the directorship of Rabbi Michel Dorfman of the Va'ad Olami D'Chasidei Breslov. Reb Michel is the last living Breslover Chasid to have come of age in Uman, and who, by the grace of G-d, survived the Stalinist oppression. The Va'ad's American representative is Rabbi Noson Maimon.

Sleeping accommodations were arranged in nearby high-rise apartment buildings and villas, with an average of three or four people to a room. Leibel Berger and Menachem Dovid Landau of the American Uman Committee were active in making such arrangements for approximately 800 American and Canadian visitors. Luxury accommodations were provided by the newly built Shaarei Zion Hotel. As for transportation, New York based travel agents included Nachman Elbaum of Ideal Tours, and Shlomo Fried of Nesia Travel; while Matis Cheshin of Nesiot HaNachal, Yisrael Meir Gabbai of Derech Tzaddikim, and Chananyah Suissa of Si'ach Mach'madei Eretz served the Israeli contingent.

You might think that Yom Tov meals for such a large assembly would have presented the greatest challenge to the event's organizers - and, indeed, they did. However, prepared by members of the Tzefat Breslov Community under the direction of Rabbi Yitzchak Kenig, not only was the food tasty and ample, but efficiently served. The "Megameter," an otherwise unused factory building a few dozen yards down the hill from Rabbi Nachman's Tziun, served as the communal dining hall. So aside from a few snacks for the road, this year's Uman traveler hardly needed to bring along any food at all.

The Main Event

Of course, all this is secondary to the Rosh Hashana prayer service. Unlike the Breslov Rosh Hashana gatherings of old, today's event is simply too big to be contained in one minyan. Thus, approximately two thousand Sefardim, wishing to follow their own Nusach HaTefillah, prayed at the Tziun. There was also a large Yemenite Minyan nearby. Mosdos Haichal HaKodesh of Yavniel organized services in a villa on Belinsky Street for several hundred guests. And rumor has it that several smaller minyanim were formed in the apartment buildings. However, the vast majority of guests attended services in the main synagogue. Shacharis for the first day was led by Rabbi Avrohom Yitzchok Carmel, and Musaf by Rabbi Ephraim Kenig. Shacharis for the second day was led by Rabbi Yosef Tzuker, and Musaf by Rabbi Moshe Bienenstock. Rabbi Tzuker also served as Baal Tokei'ah (one who sounds the Shofar). From the first invocation of "Adon Olam" at 6:30 a.m., to the final "Aleinu" at 3:30 p.m., the services were memorable for the ehrnstkeit (sincerity) of the Baalei Tefillah, the poignant melodies and hartzigeh nusach - and the unique Breslover custom of clapping at the word "HaMelech," creating a sound that evoked the prophet Yechezkel's description of the roar of the Merkava.

Rabbi Nachman was accustomed to deliver a Chasidic discourse on the second night of Rosh Hashana. Therefore, the pre-eminent teachers in the Breslov community publicly study Rabbi Nachman's teachings between Mincha and Ma'ariv. This year, several friends and I listened to Rabbi Elazar Mordechai Kenig of Tzefat deliver a profound explanation of the ma'amar Chazal that the destiny of each Jewish soul is to rule over the angels, and thus to transcend nature (Yerushalmi Shabbos, 2, as cited in Likutey Moharan II: 1). Listening to Rav Kenig repeat with closed eyes the words of Rabbi Nachman's discourse, we actually could sense the Rebbe's awesome presence in our midst. Other shiurim were given by Rabbis Michel Dorfman, Shmuel Moshe Kramer, and Nachman Burstein of Jerusalem; Rabbi Noson Liebermentch of Immanuel; and Rabbi Eliezer Berland of Mosdos Shuvu Banim. A class in English was given by Rabbi Chaim Kramer, director of the Breslov Research Institute and author of the commentary accompanying the ongoing English translation of Likutey Moharan.

An unforgettable part of "the Rebbe's Rosh Hashana" is the Tashlich prayer, for which the thousands of Chasidim, clad in their white kittles, surround a nearby reservoir at dusk. According to elderly local Jews, the Nazis executed thousands of Jewish men, women, and children in the same body of water. One could not help but wonder: Did our prayers accomplish some benefit for these kedoshim - or were we the beneficiaries of their Heavenly intercession? In any case, the hisorerus (spiritual awakening) of Teshuvah one feels at Tashlich in Uman is so intense that, after reciting the deeply moving prayer of the Chida in the Machzor, one cannot refrain from joining the irrepressible singing and dancing of the throngs returning to Shul. As one participant remarked, "This must have been what it was like when we were oleh regel to the Beis HaMikdosh!"

After the last Ma'ariv and Havdalah, the Chasidim joined hands in a lively a rikkud (dance), singing, "Tireh brieder, hartzigeh brieder, ven vellen mir zich vieter zehn... Dear brothers, beloved brothers, when will we see each other again?"

G-d willing, this year in Jerusalem!

One Favor Deserves Another

Back in 1979, the authorities in Uman decided to construct a housing development on the former site of the old Jewish cemetery  -- and ordered Rabbi Nachman's grave to be destroyed. Rabbis Michel Dorfman and Noson Maimon of the Breslov community met with Rabbi Moshe Sherer z"l of Agudath Israel of America. Immediately, an effort was initiated to persuade President Carter to take up Rabbi Nachman's cause with the Soviets at the upcoming Strategic Arms Limitation Conference. Rabbi Sherer contacted Rabbi Pinchos Teitz z"l of Elizabeth, N.J., a friend of one of the President's closest aides. Rabbi Teitz, in turn, contacted Rabbi Aryeh Kaplan z"l to write a proposal for the President.

Meanwhile, Agudath Israel was engaged in negotiations over the lease for their offices at 5 Beekman St. The new terms were unfavorable, and Rabbi Sherer felt at a disadvantage. Nevertheless, when the landlord arrived, the Agudah chief told his secretary to hold all calls and prepared for battle. A minute later, however, she interrupted: "Rabbi Sherer, it's the White House."

Excusing himself, Rabbi Sherer took the call. "We still don't have a treaty, but I think you'll agree that the Vienna Conference was a success," the Presidential Aide announced. "The Kremlin has agreed to preserve Rabbi Nachman's grave as a national shrine!"

After Rabbi Sherer hung up the telephone, the landlord said in amazement, "If this is the sort of thing your organization does, how can I pressure you for money?" And on the spot he tore up the new lease.

Many years later, recounting this story to Rabbi Maimon and Attorney Gershon Ginzburg, Rabbi Sherer observed, "We thought we were doing Rabbi Nachman a favor - but really it was the other way around!"