Sư phụ Nachman xứ Breslov

Nachman of Breslov (Hebrew: נחמן מברסלב‎), also known as Reb Nachman of Bratslav, Reb Nachman Breslover (Yiddish: רב נחמן ברעסלאווער), Nachman from Uman (April 4, 1772 – October 16, 1810), was the founder of the Breslov Hasidic dynasty.

Reb Nachman, a great-grandson of the Baal Shem Tov, revived 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 today through many Hasidic movements such as Breslov Hasidism. Reb 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.

ラビ・ナフマン・ブラツラフ（נחמן_מברסלב, Rebbe(Rabbi) Nachman Bratslav(Breslav, Breslov), 1772年4月4日 - 1810年10月16日）はハシディズムの開祖バアル・シェム・トーブの曾孫であり、ブレスラフ派 (chasiduth breslabh) と呼ばれるハシディズムの一流派を創始した人物。

現在では宗派や信条の違いを超え、ユダヤ教で最も人気のあるラビの一人。 Nachman xứ Breslov (tiếng Do Thái: נחמן מברסלב), còn được gọi là Sư phụ Nachman xứ Bratslav, Sư phụ Do Thái Nachman Breslov nhân (tiếng Yiddish: רב נחמן ברעסלאווער), Nachman từ Uman (4 tháng 4 năm 1772 - 16 tháng 10 năm 1810), là người sáng lập Vương triều Breslov Hà Tây Đức Giáo . Sư phụ Nachman, chắt của Baal Shem Tov, đã hồi sinh môn phái Hà Tây Đức Giáo bằng cách kết hợp những bí mật bí truyền của Do Thái giáo (Kabbalah) với học thuật chuyên sâu về Torah. Ông đã thu hút hàng ngàn người thực hành trong suốt cuộc đời của mình, và ảnh hưởng của ông vẫn tiếp tục cho đến ngày nay thông qua nhiều giáo phái Hà Tây Đức Giáo như Breslov Hà Tây Đức Giáo . Triết lý tôn giáo của Sư phụ Do Thái Nachman xoay quanh sự gần gũi với Chúa và nói chuyện với Chúa trong cuộc trò chuyện bình thường "như bạn nói với một người bạn thân". Khái niệm hitbodedut là trọng tâm trong suy nghĩ của sư phụ Do Thái này. #nguoidothai #suphu #sifu #shifu #jew #jewish #jews #ashkenazi #ashkenazim #ashkenazijews #ashkenazijew #ashkenazijewish #breslov #breslover #hasidic #hasidicjew #hasidicjews #nachman #nanach #ashekanzi #ashkenazy #ashkenaz #beard #bearded #prophet #beardy #beardyman 

Why are there so many Jewish lawyers?
Parashat Mishpatim
February 9, 2002
By Rabbi Carl M. Perkins
Temple Aliyah, Needham

Why are there so many Jewish lawyers? Per capita, it’s quite astounding. What is it
about Jewish culture that has inspired so many men and women to pursue the law? A
few years ago, Jerold Auerbach, a professor of history at Wellesley College, wrote a
book entitled Rabbis and Lawyers, in which he addresses the question. I would like to
give a response based on today’s parashah.
Today’s parashah is linked to last week’s parashah. It begins in Hebrew with the letter
vav, translated “and” or “now.” That letter connects what we are presented with today
with what we learned last week. And what was that? If we go back to the previous
chapter of Exodus (chapter 20) we can remind ourselves that it consists of the Ten
Commandments. Now the Ten Commandments are fairly important, fairly central.
You might think that, in terms of guidelines and instructions, that would be enough;
that after presenting the Ten Commandments, the Torah would resume the narrative
telling us of the wanderings of the people in the wilderness. But it doesn’t.
Immediately after presenting the Ten Commandments, the Torah says, “And these are
the laws you shall put before them,” these are the laws you shall follow!
Why is this necessary? Why do the Children of Israel, why do we, need to have laws
presented to us? Isn’t it enough—isn’t it religious enough—to have the Ten
Commandments before us? Why do we need rules, why do we need law?
It is this question that the Midrash—that collection of creative Jewish explicative
literature dating to the first few centuries of the common era—attempted to address. In
Exodus Rabbah there’s a teaching that focuses on two curious features of the Biblical
text: first, even before the Ten Commandments are presented in Exodus chapter 20,
the Bible tells us a story about Moses’ father-in-law, Jethro. In the story, Jethro tells
Moses to appoint judges in Israel and to share with them the burden of adjudicating
the people’s disputes and teaching them the proper way to behave. Moreover, after the
Ten Commandments are presented we again are told (at the beginning of this week’s

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parashah) about rules and regulations. This is the source of the question posed in
Exodus Rabbah:
Why mention “judging” before the Ten Commandments and “and these are the rules”
after them?
The answer: It is like an important woman who goes out to take a walk: she has
bodyguards before her and after her, and she walks between them.
What an image!! The Ten Commandments are compared to a beautiful, important
woman, and the rules, the laws—the justice system—is compared to her bodyguards.
In Judaism, law and morality are intricately connected. As we all know, there can be
law without morality. (Consider, for example, a fascist country in which “the trains
run on time.”) Such a place may have plenty of law and order, but it isn’t necessarily a
religiously worthwhile place to live.
The Jewish perspective also insists that, in the same way, we cannot have morality
without justice either. In other words, a nation that preaches the right values, but that
doesn’t have in place a system for adjudicating disputes fairly, a system of justice that
its citizens respect and admire, such a society is also seriously flawed.
A few years ago, there was a story in the New York Times about a man in India with a
property dispute. Finally, it was adjudicated, but only decades after the plaintiff had
first brought the claim! If “justice delayed is justice denied,” then the effective
administration of a justice system is essential to a just society.
That’s why it says “and these are the laws.” We need morality to be coupled with the
proper and timely administration of justice.
Rambam teaches us that our parashah begins with the letter vav because it is an
extension of the Tenth Commandment: Thou shalt not covet. How can we be sure to
obey this commandment? Only if we know what we are entitled to and what belongs
to our neighbor.
Maimonides wrote a vast work known as the Mishneh Torah. It’s a compendium of
Jewish law. It tells us how to behave in every aspect of our life. He concludes it with a
section called, Hilchot M’lachim, that tells us what it will be like in the Days of the
Messiah. Now, you might think, My God, the Days of the Messiah! Things will be
terrific then. Everyone will behave well, and everyone will treat everyone well, and
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there won’t be the need then for any law. The only guidelines we’ll need, perhaps, are
the Ten Commandments, reminding us, in their sublime way, of how we’re supposed
to behave, in very general ways.
But in fact this is not so. Even in the Days of the Messiah, we will still need ha-
hukkim v’ha-mishpatim, the laws and the rules. Even if everyone behaves properly,
even if everyone is good, misunderstandings can still occur. We will still have goring
oxen and fires that burn out of control. We will still have accidents. We will still need
judges whose job it will be to help make:

Justice well up like water,
And righteousness like an unfailing stream.

And, believe it or not, we’ll still need lawyers!