Nachal novea; makor chochma -
A flowing river; the source of wisdom (Mish. 18:4)

Every human being inwardly possesses the need and the desire to dominate and control his environment and all of the people that he comes in contact with. This characteristic is essential for each living thing's survival in this world. The failure to assert one's rights and legitimate needs could cause the person untold harm and could even lead to death. For example, if an infant would fail to cry out for his parents aid, when he is sick or hungry, the infant would perish. G-d gave every person and creature special talents and abilities, which must be utilized in the proper way to benefit the world and that person. To use one's abilities and talents to benefit the world, one must have a certain degree of self-worth. In many cases, implementing one's special talents and legitimate needs for survival might require one to dominate and to trouble others when one must exert one's "self" and the "I". Domination and negation of others for one's survival is brought about because of the diversity of the creation. The world is comprised of 4 basic elements, which are water, fire, air, and earth. Each one of these 4 basic elements is in competition with one other. The only way that this world can continue to exist is if all of the diverse elements could coexist in harmony.  If there is too much harmony, one element might become completely nullified to another element. This could cause an element to become totally diluted and cease to function. If this happens, the element's positive contribution will be lost to the world. Therefore, every element, animal, and person must function in a way that exerts his special needs and talents in a way that doesn't negate the existence and proper functioning of the other items and creatures that live on this earth.

Every person and every element must assert their special and unique powers in a way that mixes well with all of the people and elements that they encounter. When the element of fire encounters the element of water, the fire must be able to assert itself and function in a way that prevents the element of water from extinguishing the fire. However, the element of fire must not over-assert itself either. If the element of fire will over assert itself it could incinerate its surroundings and cause great destruction. This example can be applied to the interaction between all of the 4 basic elements.

G-d created everything in this world for man's benefit. This world was given to man as a tool by which he could come to discover G-d, by using the gift of free choice.  Therefore, man is superior to all other creatures, even to the holy angels, because of man's ability to freely choose between right and wrong. For free choice to be a real entity and a factor in man's life, man must be given the power and ability to put his decisions into action. Therefore, man must have the innate ability to dominate and assert his power and influence, and implement his decisions by putting them into action. The following verse teaches this point: "G-d said to them [Adam and Eve]...subdue it [the earth and every aspect of their environment, so they could implement their decisions made from their free choice]" (Genesis 1:28).

Free choice requires that there be an equal opportunity to choose between doing good and doing  evil. Therefore, there are countless obstacles that man must encounter throughout the course of his life, which impedes the souls inner desire to attach itself to G-d.

This is why G-d created man with the desire to dominate and conquer the people and the environment around him. The desire to conquer is part of man’s facility to implement his free choice. If a man chooses, he can use his talents to conquer and subdue his urges and environment in order to improve the world, and to serve and attach himself to G-d. On the other hand, man can choose to utilize his talents to conquer and dominate his environment to further his own selfish ambitions Hand goals. This path doesn't allow man to become attached G-d, and a victory in this area doesn't leave a person with anything of lasting value. His victory is false and meaningless.

Man must conquer his environment, even to do good. The Talmud mentions this idea: "Yehuda ben Tema said, "Be bold as a leopard, . . . and strong as a lion to carry out the will of your Father in Heaven" (Talmud: Avot 5:23). By conquering his environment to do G-d's will, man becomes attached to G-d. Although it is very necessary to conquer in order to become attached to G-d, one must be very careful not to be over-zealous in his assault of the evil barriers that stand between him and G-d. Being over-zealous in conquering evil can cause great destruction, and can be as evil as the evil he attempts to destroy. One's attempt to subdue the evil that stands between himself and G-d, should be implemented with a minimum of conflict, dispute, and the inconveniencing of others.

A person must always be very honest with himself and examine his true motives for his actions. For example, a father will yell at and intimidate his wife, children, or friends for not complying exactly to a particular commandment to its minutest detail. Is his behavior really motivated by his love of G-d, or is his behavior a result of an inferiority complex, and he really needs to prove to himself that he is important enough to control the behavior of others?

The entire Torah is based on the verse: "You shall love your fellow-man as yourself." Therefore, all of the laws contained in the Torah mediates and regulates the relations between G-d and man and the relations between man and man, in order to reach the goal that all of the involved parties come to love each other. From the fact that G-d gave us all of the laws found in the Torah as a guide on how to come to love G-d and our fellow-man, we can see how precious it is in G-d's eyes when one person loves another. This is why Rabbi Akiva taught that  love of one's fellow-man is the fundamental principle on which the Torah is based.

Everyone has a different point of view and outlook toward life. G-d created His world with an infinite amount of creatures, all of which are different from each other. Each human being has a different personality. Each person's personality contains various different combinations of the 4 basic elements. However there is always one element that is predominant and has a greater influence on one's personality than the others. one's predominant personality element influences a person's outlook, feelings, and actions to lean toward the mode of behavior of that particular element. A person who has fire as his predominant element, will be very passionate in his behavior and outlook. It is appropriate and it is G-d's will that every person vigorously develop the good characteristics of his personality that is influenced by the elements that his personality contains. One should not allow anyone or anything to deter him from spiritual growth in his chosen path. Despite this, one should never be too forceful and assertive in implementing his virtuous behavior at the expense of others. When a person has chosen a certain course of action in serving G-d, based on the influences and the leanings of his personality, his method in serving G-d will eventually come into conflict with others who have chosen a completely different path in serving G-d, based on the influences of their totally different personalities, and they may conflict like fire and water.

Although two individuals both serve G-d, their form of service may conflict with each other's personalities. When this occurs, both parties must avoid hating each other at all costs. Both parties must be able to f ind a way to coexist in harmony. This means that both people must be very careful not to exert and inflict too much of each other's will and personality on each other. Both individuals must bend, yield, and compromise in order to coexist. Both people must be very careful to avoid stepping over the boundaries of the other. if they are able to do this, they are conforming to G-d's will and thereby have connected themselves to and have fulfilled the Intent of the entire Torah and G-d Himself. They should not be fooled into thinking that G-d wants them to force their own particular methods in serving G-d on the other. There is an inf inite amount of ways on how to serve G-d. No one way could ever suffice in serving G-d, who is infinite. Therefore, one should not limit G-d by thinking his own method is the only correct way in serving G-d. G-d values everyone's service and G-d values peace and cooperation between opposites above all else. This is why in Breslov, although everyone tries to adhere to the teachings of Rabbi Nachman, everyone is encouraged to continue to practice the customs that they followed before they came to Breslov. in Breslov there are many diverse groups of people such as Sefardim, Litvaks, modern orthodox etc. All these different types are respected for their differences. Rabbi Nachman taught that the main thing is to adhere to the Shulchan Aruch (Code of Jewish Law). This is why there are very few customs in Breslov. In Breslov there is no dress code. There are many followers who are very modern and dress in today's contemporary styles. The main thing in Breslov is to capitalize on the teachings of Rabbi Nachman and the diversities amongst people to promote growth. Diversity should not be used as a means to divide us.

For example, several people in a minyan (a quorum of 10 adult Jewish Males) like to pray loudly, others like to pray in a low undertone, others like to pray quickly, yet others like to pray slowly so they can be connected to what they are saying. All of these people who have come together to pray must compromise. it isn't right that those who pray loudly should disturb those who don't. It isn't right that those who glance over their prayers at such a rapid rate should hasten the pace of the minyan and prevent those who want to pray with more awareness from doing so. It isn't right that those who want to pray with excessive awareness to overly delay those who are not so inclined. All of the people in the minyan must come to some sort of compromise. Those who like to pray loudly should pray in a lower tone than they would like. Those who would like to rush the prayers should slow down for those who don't. Those who want to pray slower should pray a little more quickly. This is why prayer with a minyan is so precious in G-d's eyes. To pray with a minyan requires the compromise and the coexistence of divergent people. This is the true peace that G-d loves. One should always attempt to avoid doing his thing at the expense of others. This will reduce conflicts. Respecting the needs of others in a balanced way is the highest form of service to G-d. As we mentioned above, to love your fellow as yourself is the foundation of every commandment found in the Torah. This is the lesson of the blood stream. If the blood doesn't flow within the bounds   set by the veins and arteries, the person will bleed to death. We are all   one body, therefore, we must set bounds in order not to disturb the balance of the other parts.

Many people have the habit of dumping on others. Often people intentionally leave the mess or the work that they are responsible for, for others to take care of for them. This type of person who constantly dumps an others thinks they have gotten away with something. However, there is a G-d who sees everything. By dumping on others one has violated the core of the entire Torah. A person like this has only distanced himself from G-d as a result of his actions or rather inactions. He has created hatred and resentment in the person who he has dumped on. This runs contrary to the will of G-d and he has violated many positive and negative commandments by doing this. it says in the Talmud that a person won't escape punishment for even something as minor as thoughtlessly disgusting another person by spitting in front of him. Even though the pain of the disgust this other person feels is very minor, G-d will not ignore this thoughtlessness of the hurt even though it is so slight. The Talmud tells us that the greatness of Samson and Rebbi Pinchas ben Yair was that they never allowed another Jew to do anything for them. They avoided dumping on any other human being. Although they were leaders of Israel, and by right they could have expected others to serve them, they never allowed anyone to do anything for them. They felt that each Jew was a servant of G-d and it wasn't right for them to make use of such a precious item for their own benefit. They felt that this would profane G-d's honor. To fulfill the will of G-d we must avoid the terrible habit of dumping on others at all costs.

Everyone who sees someone serving G-d in a different way other than his own feels that the other person is wrong and has strayed from the path of truth. one should not come to hate his fellow for this. Perhaps this different path that the other person has chosen is necessary for the particular needs of his soul. For G-d created many different types of souls. Each soul has a different need. Each person is intuitively drawn to the method of serving G-d, which is best suited for the needs of his particular soul. Any other method in serving G-d would not appeal or work for him, for his soul needs this exact method of service to be well nourished and function properly. Therefore, there are many methods on how to serve G-d, because the needs of the thousands of different souls are all varied. one should avoid hating his fellow for his different way in serving G-d. As long as a person's chosen path conforms to the laws of the Shulchan Aruch (Code of Jewish Law) he should avoid trying to change his fellow and convince him to worship G-d in a different way. This might deprive the other person's soul of the nourishment it really needs.

On the other hand if one perceives that a person's chosen path is not in accord with the Shulchan Aruch, one should not come to hate or denigrate that person. One should try to talk to such a person in a instructive and pleasant way, to point out to him where he has erred. This approach will convey to him that you are concerned and love him. This approach is in accordance with G-d's will. One should never talk forcefully or in a condescending or hateful way. If 'you are able to convince him of your point, great, and if not, not. Don't push the issue to the point where a conflict can break out. The reason why he didn't listen to you is because he hasn't yet acquired the necessary vessels to receive G-d's light and to force G-d's light into him now would be destructive. In this situation peace supersedes all of the other commandments. One should search and focus on this person's good points and still love this person, despite the fact his path conflicts with Jewish Law.

If one uses one's powers of domination to conquer his environment to .satiate his own desires and not for the sake of serving G-d, he can never tolerate the truth. It is more important for this type of person to have his own point of view prevail, even if he knows he is wrong, than to acknowledge defeat from confronting the truth.

In addition the selfish person has the need to out-do others to achieve his goal of domination. He can not tolerate a defeat in any way or on any level. Any perceived defeat causes this person tremendous pain. For he has failed to achieve his goal of ruling in his own little kingdom. .He can't tolerate, anyone who is smarter, taller, more successful, better looking, richer etc, than himself. He feels hatred and resentment toward those people who he perceives are superior to him in any way. Since his goal in life is to rule, he sees all others as a potential threat to his kingdom. He will come to hate anyone who he perceives is going to jeopardize his goals.

Someone who desires to use his talents to serve G-d will not feel threatened by any other person, except for the extremely wicked. He will come to love all others, for he knows this is G-d's will.

We must realize that everything that G-d created is important for the benefit of the world. Human beings are the most important creatures of all, for they have the capacity to recognize the Creator. Every person has his own unique view of the Creator, which is different from any other person. Therefore, we should view each person as a valuable resource of information to learn about G-d. The other person sees an aspect about G-d that you might be unable to see. in order to understand more about G-d who is infinite and to keep the commandments of the G-d, we need great wisdom. The great sage, the Vilna Goan taught that it is not enough to be skilled and successful at understanding the text of the Torah. He said it takes very great wisdom to know how to apply what one has learned and put it into practice. Therefore, we need to learn from every human being. We must draw from the talents and wisdom that every individual possesses. We must view and value each person we encounter as our own personal teacher, who can teach us something about G-d. For we are all creatures of G-d and therefore we all reflect part of G-d's intelligence. The Talmud states: "Ban Zoma says: "Who is wise [and informed about G-dl? He who learns from every person [no matter who he is]" (Talmud: Avot 4:1). If we value and view each individual in this light, we will come to fulfill the main intent of why G-d gave the Torah, which is to love G-d, ourselves, and our follow man.  (Lekutai Halachot: Orach Chiam: Hilchot Brachot Harileya Oohshar Brachot Peratiot 5:6)

The following true story from the Talmud illustrates how precious to G-d is the love of our fellow man and that there are many different paths in serving G-d. There was a doctor whose name was Abba Ooh'mana. He was greeted every day by a heavenly voice.   Abaye, who was the leading Tzaddik (saint) and sage of his generation was only greeted from heaven once a week, on the eve of every Sabbath. Rava, who was a Tzaddik and an even greater sage, was greeted from heaven once a year, on the eve of every Yom Kippur (Day of Atonement) When Abaye found out about this he was understandably upset. He didn't understand how a doctor, who was not even a Torah Scholar could have more merit than himself, who was one of the leading sages of the generation. Heaven told
this, because this doctor truly had Abaye that he should not f eel bad about great merit for he was able to do acts of kindness in a way that Abaye was unable to do. Abba Ooh'mana had two separate offices, where he treated his patients. He had one for man and another for women. This was sincerely intended to promote modesty.  When he treated any woman he would give her a special garment to wear that covered her entire body. To avoid having impure thoughts, he would only uncover the part of the body he needed to treat. He left a container outside of his office for people to deposit his fee. He did this in order that those patients who could not afford to pay him would not be embarrassed. He never knew who paid him or who did not.    If he became aware of who was unable to afford his fee, he would give that person money from his own pocket so that the person could buy food to restore his health. He would never charge a fee to a Torah Scholar.

Abaye sent two of his students to test this doctor. They stole some of his expensive bed sheets after he had put them up for the night. They met Abba Ooh’mana in the marketplace and they asked him how much the sheets that they were holding were worth, so they could charge a fair price for them. He told them they were worth a lot of money. They asked him how did he know? He said that he had bought these very sheets and therefore he knew their exact worth.

They asked him what he suspected them of when he saw them trying to sell his very expensive sheets. He said that he thought that they were trying to raise money to redeem captives and were too embarrassed to ask him for money directly. The students then informed the doctor that they were sent by their