At this point, we need to digress a bit. There are many areas of Jewish Law and Tradition that are subject to different interpretations. One, which I hope to deal with in more detail in a future post, relates to the issue of visiting the graves of holy people. Many Jewish philosophers opposed this strongly. RAMBAM opposed EVER visiting a grave. But there are numerous references in Talmud for the practice. As a result, many permit, or encourage, such visits, but without prayers being said to any but G-d.
Another issue is, are the dead involved with the needs of the living? Many say no. But there are numerous Talmudic statements to the contrary. Rachel was buried on the roadside "so she may pray for her children when they go into exile". In fact, "Rachel crying for her children" is mentioned in the Bible. Jeremiah is said to have prayed at the graves of the Patriarchs for them to intercede on behalf of the people.
How about the living helping the dead? Here, too, many rejected this in the strongest terms. But others saw this as basic; we may do acts of charity and prayer that will aid the departed.There are two Talmudic stories that put this into sharp focus. When King David's rebellious son, Absalom, is killed in battle, David cries "Absalom, Absalom, my son..." He says eight times either "Absalom" or "my son". The Talmud says that in doing so, he lifted Absalom from the seven levels of Gehinnom (purgatory), and brought him to Paradise.
Another story concerns Elisha ben Avuyah, a Talmudic sage who turned away from G-d. There are numerous stories as to why and how this occurred. His student, Rabbi Meir, still remained close with him, however. "He (Rabbi Meir) found a pomegranate, ate the fruit and discarded the rind". When Elisha ben Avuyah died, Rabbi Meir was given a difficult choice from Heaven "shall he go into non-existence, or descend to Gehinnom, and eventually attain Paradise?" Rabbi Meir chose the latter, and smoke rose from Elisha's grave. Another rabbi, Rabbi Yochanan, said to Rabbi Meir: "This is your honor for your teacher? When I die, I'll take him out of gehinnom, and bring him into Paradise". The day Rabbi Yochanan died, the smoke ceased from Elisha's grave.
This idea is greatly expanded in the Kabbalistic literature.The Zohar states that in our daily prayers, where we suddenly go from a standing posture to a prostrating posture (either literally or at least sitting with face on arm), the Tzaddikim go from the highest heaven (achieved during the amidah prayer) and jump into Gehinnom to "rescue" those who are trapped there. As astounding as this idea is, Rabbi Nachman was about to take it much further.
In 1768, there had been a huge massacre of Jews in the city of Uman, perpetrated by Cossacks, who gave the Jews the option of conversion or death. All died, except for a handful who hid in a cave. After three days of horror, those who hid came out to discover a huge number of dead, 20,000 thousand or more. They dug a mass grave, burying the martyrs. Rabbi Nachamn, on one of his journeys, passed through Uman. He stopped at the mass grave, stood in a particular spot for a long time, and turned to his student who was with him, saying "Here it would be good to lie".
At this point, Rabbi Nachman began to divide his time between giving life to the living; inspiring his followers with hope and joy, and bringing the dead to G-d. He announced that his intent was to "fix" ALL souls. He further swore a solemn oath, that, after his death, anyone who came to his grave, would give a coin to charity, and recite the ten psalms he had previously taught as a remedy for the soul, "I will go to the length and breadth of the Universe to help that person. By his ear locks I will take him out from the lowest Hell and lower!" This was understood to mean both the "hellish" side of life, as well as the hereafter. He spent the last six months of his life in Uman. He was buried at the very spot where he had stood in prayer and meditation.
Several of my family members are preparing for their trip to Uman, along with tens of thousands of others, in order to spend Rosh Hashanah with the Rebbe.The great spiritual arousal that one experiences there cannot be described. Those "rabbis" who oppose the pilgrimage, are telling us more about themselves than about Rabbi Nachman. His teachings are an amazing combination of how to live a joyous life, as well as the eternal meaning of life beyond our limited life span. The world we see is an illusion, the only reality is G-d. Rabbi Nachman showed how to remove the hand from over our eyes, and see the reality that we never normally see. How to find happiness, fulfillment, meaning, every moment of every day. How was this to be done? What does it mean for you and me?
