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Nachman of Breslov, also known as Reb Nachman of Bratslav, Reb Nachman Breslover 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 through many Hasidic movements such as Breslov Hasidism. 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 was born in the town of Międzybóż in eastern Poland (now 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.Kol haolam kulo gesher tzar meod karaoke
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 was. He continued to teach and attract new followers in the Medvedevka region in the years that followed. Kol haolam kulo gesher tzar meod karaoke
In 1798-1799 he traveled to Palestine, 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 Koretz, who was a leading figure in the first generation of Hasidut. Thus began the Shpoler Zeide’s vehement campaign against Breslov Hasidism.[8] During this time he visited many synagogues, including the Great Synagogue in Dubno in Volhynia (now Rivne region), with the largest one in Ukraine and the graves of relatives in the same city.
In 1802, Rebbe Nachman moved to the town of Bratslav, also known as “Breslov” and “Bracław”. 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.” Kol haolam kulo gesher tzar meod karaoke
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.[citation needed] 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.[citation needed] 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 whose father was the wealthy Joshua Trachtenberg. (In recent years, a descendant of the Trachtenberg family informed Rabbi Leibel Berger, formerly of the Breslov-Uman Vaad [Committee] of America, that this second wife’s name was Devorah [Deborah]. However, this claim remains unverified.) Right after the engagement, Rebbe Nachman contracted tuberculosis. Kol haolam kulo gesher tzar meod karaoke
In 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 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.”[13] 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.
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. Kol haolam kulo gesher tzar meod karaoke
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!”. “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. Kol haolam kulo gesher tzar meod karaoke
In 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. Kol haolam kulo gesher tzar meod karaoke
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. Kol haolam kulo gesher tzar meod karaoke
He emphasized importance of music for spiritual development and religious practice.
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Chabad, also known as Lubavitch, Habad and Chabad-Lubavitch, is an Orthodox Jewish, Hasidic movement. Chabad is today one of the world’s best known Hasidic movements and is well known for its outreach. It is the largest Hasidic group and Jewish religious organization in the world.
Founded in 1775 by Rabbi Schneur Zalman of Liadi, the name “Chabad” is a Hebrew acronym for Chochmah, Binah, Da’at “Wisdom, Understanding, and Knowledge”, which represent the intellectual underpinnings of the movement. The name “Lubavitch” is the Yiddish name for the originally Belorussian village Lyubavichi, now in Russia, where the movement’s leaders lived for over 100 years. Mizmor ledavid karaoke instrumental
In 1951, Rabbi Menachem Mendel Schneerson became the seventh Rebbe of Chabad-Lubavitch, and he transformed it from a small Hasidic movement into the largest and most widespread Jewish movement in the world today. He established a network of more than 3,600 institutions that provide religious, social and humanitarian needs in over 1,000 cities, spanning more than 80 countries and all 50 American states. Chabad institutions provide outreach to unaffiliated Jews and humanitarian aid, as well as religious, cultural and educational activities at Chabad-run community centers, synagogues, schools, camps, and soup kitchens.Vaharikoti Lachem Bracha instrumental
Studies conducted between 1993 and 1996 stated the movement is thought to number between 40,000[16] and 200,000 adherents. In 2005 the Jerusalem Center for Public Affairs reported that up to one million Jews attend Chabad services at least once a year. In 2013, Chabad forecast that their Chanukah activities would reach up to 8,000,000 Jews in 80 countries worldwide. Kol haolam kulo gesher tzar meod karaoke
The Chabad movement was established in the town of Liozna, Grand Duchy of Lithuania (present day Belarus), in 1775, by Rabbi Shneur Zalman of Liadi, a student of Rabbi Dovber ben Avraham, the “Maggid of Mezritch”, the successor to Hassidism’s founder, Rabbi Israel Baal Shem Tov. The movement was based in Lyubavichi (Lubavitch) for over a century, then briefly centered in the cities of Rostov-on-Don, Riga, and Warsaw. Since 1940,[24] the movement’s center has been in the Crown Heights neighborhood of Brooklyn.Vaharikoti Lachem Bracha instrumental
While the movement has spawned a number of other groups, the Chabad-Lubavitch branch appears to be the only one still active, making it the movement’s main surviving line. Sarna has characterized Chabad as having enjoyed the fastest rate of growth of any Jewish religious movement for the period 1946-2015.
In the early 1900s, Chabad-Lubavitch legally incorporated itself under Agudas Chasidei Chabad (“Association of
Rabbi Shneur Zalman of Liadi (1745–1812), founded the Chabad movement in the town of Liozna. He later moved the movement’s center to the town of Liadi. Rabbi Shneur Zalman was the youngest disciple of Rabbi Dovber of Mezritch, the principal disciple and successor of Rabbi Israel Baal Shem Tov, founder of Hasidism. The Chabad movement began as a separate school of thought within the Hasidic movement, focusing of the spread of Hasidic mystical teachings using logical reasoning (creating a kind of Jewish “rational-mysticism”).Shneur Zalman’s main work is the Tanya (or Sefer Shel Beinonim, Book of the Average Man). The Tanya is the central book of Chabad thought and is studied daily by followers of the Chabad movement. Shneur Zalman’s other works include a collection of writings on Hasidic thought, and the Shulchan Aruch HaRav, a revised version of the code of Jewish law, both of which are studied regularly by followers of Chabad. Shneur Zalman’s successors went by last names such as “Schneuri” and “Schneersohn” (later “Schneerson”), signifying their descent from the movement’s founder. He is commonly referred to as the Alter Rebbe or Admur Hazoken (“Old Rebbe”).Kol haolam kulo gesher tzar meod karaoke
Rabbi Dovber Schneuri (1773–1827), son of Rabbi Shneur Zalman, led the Chabad movement in the town of Lyubavichi (Lubavitch). His leadership was initially disputed by Rabbi Aaron Halevi of Stroselye, however, Rabbi Dovber was generally recognized as his father’s rightful successor, and the movement’s leader. Rabbi Dovber published a number of his writings on Hasidic thought, greatly expanding his father’s work. He also published some of his father’s writings. Many of Rabbi Dovber’s works have been subsequently republished by the Chabad movement. He is commonly referred to as the Mitteler Rebbe , or Admur Ha’emtzoei (Hebrew: אדמו״ר האמצעי) (Middle Rebbe).[32][33]
Rabbi Menachem Mendel Schneersohn (1789–1866), a grandson of Rabbi Shneur Zalman and son-in-law of Rabbi Dovber. Following his attempt to persuade the Chabad movement to accept his brother-in-law or uncle as rebbe, Rabbi Menachem Mendel assumed the title of rebbe of Chabad, also leading the movement from the town of Lyubavichi (Lubavitch). He published a number of his works on both Hasidic thought and Jewish law. Rabbi Menachem Mendel also published some of the works of his grandfather, Rabbi Shneur Zalman. He is commonly referred to as the Tzemach Tzedek, after the title of his responsa. Kol haolam kulo gesher tzar meod karaoke
Rabbi Shmuel Schneersohn (1834–1882), was the seventh and youngest son of Rabbi Menachem Mendel. He assumed the title of rebbe in town of Lyubavichi (Lubavitch), while several of his brothers assumed the title of rebbe in other towns, forming groups of their own. Years after his death, his teachings were published by the Chabad movement. He is commonly referred to as the Maharash, an acronym for “Moreinu HaRav Shmuel” (“our teacher, Rabbi Shmuel”).[35]
Rabbi Shalom Dovber Schneersohn (1860–1920), Shmuel’s second son, succeeded his father as rebbe. Rabbi Shalom Dovber waited some time before officially accepting the title of rebbe, as not to offend his elder brother, Zalman Aaron. He established a yeshiva called Tomchei Temimim. During World War One, he moved to Rostov-on-Don. Many of his writings were published after his death, and are studied regularly in Chabad yeshivas. He is commonly referred to as the Rashab, an acronym for “Rabbi Shalom Ber”.
Rabbi Yosef Yitzchak Schneersohn (1880–1950), the only son of Sholom Dovber, succeeded his father as rebbe of Chabad. Rabbi Yosef Yitzchak was exiled from Russia, following an attempt by the Bolshevik government to have him executed.[38] He led the movement from Warsaw, Poland, until the start of World War Two. After fleeing the Nazis, Rabbi Yosef Yitzchak lived in Brooklyn, New York until his death. He established much of Chabad’s current organizational structure, founding several of its central organizations as well as other Chabad institutions, both local and international. He published a number of his writings, as well as the works of his predecessors. He is commonly referred to as the Rayatz, or the Frierdiker Rebbe (“Previous Rebbe”).Kol haolam kulo gesher tzar meod karaoke
Rabbi Menachem Mendel Schneerson (1902–1994), son-in-law of Rabbi Yosef Yitzchak, and a great-grandson of the third Rebbe of Lubavitch, assumed the title of rebbe one year after his father-in-law’s death. Rabbi Menachem Mendel greatly expanded Chabad’s global network, establishing hundreds of new Chabad centers across the globe. He published many of his own works as well as the works of his predecessors. His teachings are studied regularly by followers of Chabad. He is commonly referred to as “the Lubavitcher Rebbe”, or simply “the Rebbe”. Even after his death, many continue to revere him as the leader of the Chabad movement.[32]”pop music” “originated in Britain in the mid-1950s as a description for rock and roll and the new youth music styles that it influenced The Oxford Dictionary of Music states that while pop’s “earlier meaning meant concerts appealing to a wide audience … since the late 1950s, however, pop has had the special meaning of non-classical mus[ic], usually in the form of songs, performed by such artists as the Beatles, the Rolling Stones, ABBA, etc”. Grove Music Online also states that “… in the early 1960s [the term] ‘pop music’ competed terminologically with Beat music [in England], while in the USA its coverage overlapped (as it still does) with that of ‘rock and roll'”.
Throughout its development, pop music has absorbed influences from most other genres of popular music. Early pop music drew on the sentimental ballad for its form, gained its use of vocal harmonies from gospel and soul music, instrumentation from jazz, country, and rock music, orchestration from classical music, tempo from dance music, backing from electronic music, rhythmic elements from hip-hop music, and has recently appropriated spoken passages from rap. Kol haolam kulo gesher tzar meod karaoke
It has also made use of technological innovation. In the 1940s improved microphone design allowed a more intimate singing style and ten or twenty years later inexpensive and more durable 45 r.p.m. records for singles “revolutionized the manner in which pop has been disseminated” and helped to move pop music to ‘a record/radio/film star system’. Another technological change was the widespread availability of television in the 1950s; with televised performances, “pop stars had to have a visual presence”. In the 1960s, the introduction of inexpensive, portable transistor radios meant that teenagers could listen to music outside of the home. Multi-track recording (from the 1960s); and digital sampling (from the 1980s) have also been utilized as methods for the creation and elaboration of pop music. By the early 1980s, the promotion of pop music had been greatly affected by the rise of music television channels like MTV, which “favoured those artists such as Michael Jackson and Madonna who had a strong visual appeal”.Vaharikoti Lachem Bracha instrumental
According to several sources, MTV helped give rise to pop stars such as Michael Jackson and Madonna; and Jackson and Madonna Kol haolam kulo gesher tzar meod karaoke
Pop music has been dominated by the American and (from the mid-1960s) British music industries, whose influence has made pop music something of an international monoculture, but most regions and countries have their own form of pop music, sometimes producing local versions of wider trends, and lending them local characteristics. Some of these trends (for example Europop) have had a significant impact of the development of the genre.
According to Grove Music Online, “Western-derived pop styles, whether coexisting with or marginalizing distinctively local genres, have spread throughout the world and have come to constitute stylistic common denominators in global commercial music cultures”.Some non-Western countries, such as Japan, have developed a thriving pop music industry, most of which is devoted to Western-style pop, has for several years produced a greater quantity of music of everywhere except the USA. The spread of Western-style pop music has been interpreted variously as representing processes of Americanization, homogenization, modernization, creative appropriation, cultural imperialism, and/or a more general process of globalization. Select subgeneres of pop such as the guitar-driven “Jank” subgenre have consciously reversed the trend toward homogenization by combining elements from world and classical music into more traditional pop structures.Vaharikoti Lachem Bracha instrumental
According to British musicologist Simon Frith, characteristics of pop music include an aim of appealing to a general audience, rather than to a particular sub-culture or ideology, and an emphasis on craftsmanship rather than formal “artistic” qualities. Music scholar Timothy Warner said it typically has an emphasis on recording, production, and technology, rather than live performance; a tendency to reflect existing trends rather than progressive developments; and aims to encourage dancing or uses dance-oriented rhythms.
The main medium of pop music is the song, often between two and a half and three and a half minutes in length, generally marked by a consistent and noticeable rhythmic element, a mainstream style and a simple traditional structure. Common variants include the verse-chorus form and the thirty-two-bar form, with a focus on melodies and catchy hooks, and a chorus that contrasts melodically, rhythmically and harmonically with the verse. The beat and the melodies tend to be simple, with limited harmonic accompaniment.The lyrics of modern pop songs typically focus on simple themes – often love and romantic relationships – although there are notable exceptions.
Harmony and chord progressions in pop music are often “that of classical European tonality, only more simple-minded.” and then to the tonic) and blues scale-influenced harmony. There was a lessening of the influence of traditional views of the circle of fifths between the mid-1950s and the late 1970s, including less predominance for the dominant function.
A study in 2012 that examined over 464,000 recordings of popular music recorded since 1955 found “three important trends in the evolution of musical discourse: the restriction of pitch sequences (with metrics showing less variety in pitch progressions), the homogenization of the timbral palette [tone colour] (with frequent timbres becoming more frequent), and growing average loudness levels (threatening a dynamic richness [changes in volume] that has been conserved until today).” It was reported that the study “seems to support the popular anecdotal observation that pop music of yore was better, or at least more varied, than today’s top-40 stuff.