Rabbi Nachman of Horodenka: Faith, Chassidic Beginnings, and the Journey to the Holy Land

Rabbi Nachman of Horodenka, according to one tradition, was the son of Rabbi Yitzchak of Zolkiev. He was among the earliest disciples of the Baal Shem Tov and one of his closest confidants. It was said of him that his faith was “as strong as an iron pillar,” and he would respond to nearly everything with the words: “This, too, is for the good.”

Even before joining the Baal Shem Tov, he lived with exceptional piety and self denial. Yet he later testified that despite all his ascetic practices, he could not rid himself of distracting thoughts until he was compelled to turn to the Baal Shem Tov’s wisdom. Chassidic tradition attributes to him many remarkable deeds.

Rabbi Nachman was considered one of the elite circle among the Baal Shem Tov’s disciples. Rabbi Pinchas of Koretz reportedly said that as long as Rabbi Nachman remained in Russia, the Russians were unable to conquer Poland.

His Journeys to the Land of Israel

It seems Rabbi Nachman traveled to the Land of Israel twice. The first time was during the lifetime of the Baal Shem Tov. Rabbi Elazar Rokach of Amsterdam came to Eretz Yisrael and wished to meet him, but Rabbi Nachman had already returned abroad.

Toward the end of the year 5524 (1764), Rabbi Nachman traveled again, joining the first organized immigration of Chassidim together with Rabbi Menachem Mendel of Premishlan. This journey was described in detail by Rabbi Simcha ben Rabbi Yehoshua of Zalozitz in Ahavat Tzion. Chassidic tradition relates that before departing, Rabbi Nachman went to the Baal Shem Tov’s grave, and upon his return said: “He commanded me to go up.”

The Storm at Sea and a Minyan on Yom Kippur

The accounts of a violent storm at sea are especially moving. The ship was pushed off course and instead of traveling north toward Haifa, it was battered southward in the direction of Gaza.

On Yom Kippur they were still at sea, unable even to stand for prayer, and had to pray sitting or lying down. The travelers gathered a minyan despite being scattered across the ship. Rabbi Nachman took a Torah scroll in his arms and prayed quietly. He then declared that if, Heaven forbid, a decree had been issued that they should perish, “we, as a holy court together with the Holy One and His Presence, do not agree to this decree,” and asked that it be annulled. The group answered Amen. Rabbi Nachman instructed them to say Tehillim, and gradually the sea calmed.

On the 12th of Tishrei 5525 (1764), the ship anchored at Acre, and by the eve of Sukkot Rabbi Nachman was already in Tiberias.

At the Baal Shem Tov’s Funeral

Rabbi Nachman participated in the Baal Shem Tov’s funeral. At first he was bewildered that he “saw” nothing spiritual at all. Only on the way back from the cemetery did he begin to perceive what he described as “awesome and great wonders.”

His Family and the Breslov Line

Rabbi Nachman’s son, Rabbi Simcha, married Feiga, the daughter of Adel, the Baal Shem Tov’s daughter. They became the parents of Rabbi Nachman of Breslov, who was named after his grandfather.

Another son, Rabbi Shimshon Chaim, traveled with Rabbi Nachman to Eretz Yisrael. A later grandson lived in the Land, and Rabbi Nachman of Breslov is said to have stayed with him. In Tiberias there is a grave marker attributed to a grandson named Rabbi Binyamin, identified as a descendant of Rabbi Nachman of Horodenka.

Teachings in Rabbi Nachman’s name appear in classic Chassidic works such as Toldot Yaakov Yosef and Degel Machaneh Ephraim. Rabbi Menachem Mendel Vizhnitzer later gathered his Torah teachings into a booklet titled Milei DeAvot, printed at the beginning of Torat Chassidim Rishonim.

His Passing in Tiberias

Rabbi Nachman passed away in Tiberias on the 2nd of Tammuz 5525 (1765). A tradition recorded in Shivchei HaBaal Shem Tov describes how Rabbi Menachem Mendel sat with him on Shabbat night, made kiddush, and later, during the Shabbat meal, was called back and found Rabbi Nachman in his final moments, studying Zohar as his soul departed. He passed away at Minchah, and “went to rest.”

A later work, Oved Orach (Polonnoye, 1788), describes him as “a righteous man known across the ends of the earth, the pious rabbi, a man of God.”

One famous testimony attributed to Rabbi Nachman describes his earlier path: he fasted day after day and immersed daily in an icy mikveh that, he said, no one in later generations could endure. Even so, he admitted that he still could not escape intrusive thoughts until he was compelled to turn to the Baal Shem Tov’s approach.

A Dream About the Mikveh and the Ari

A dramatic story describes Rabbi Nachman falling into a deep sleep while the Baal Shem Tov was teaching secret intentions of immersion in the mikveh. In his dream he saw the Baal Shem Tov debating the Ari. The discussion continued until the Ari acknowledged the Baal Shem Tov’s teaching. Rabbi Nachman awoke, and the Baal Shem Tov told him: “Nachman, I took you as a witness. Test whether the Ari did not agree with me.”

Another well known account says Rabbi Nachman once leaned forward to hear the Baal Shem Tov speaking. People were surprised, because the Baal Shem Tov was praising him. The Baal Shem Tov explained that Rabbi Nachman had prayed for a gift: that he should hear only what he truly needed to hear. Therefore he could not hear praise about himself. Only when the Baal Shem Tov spoke Torah did Rabbi Nachman hear, even from a distance.

“This Too Is For the Good”

Rabbi Nachman was famous for insisting that everything was for the good. One story describes soldiers being stationed among Jews in Mezhibuzh. The Baal Shem Tov asked Rabbi Nachman to pray they would not lodge in Jewish homes, but Rabbi Nachman answered: “It is for the good.” The Baal Shem Tov replied sharply that it was fortunate he had not lived in Haman’s generation, where he might have spoken the same way about the decree.

Another story, told by Rabbi Yaakov Yosef of Polonnoye, describes Rabbi Nachman traveling with him on Friday and becoming delayed behind a nobleman’s carriage. The delay caused fear of Shabbat desecration, yet Rabbi Nachman insisted it was for the good. Soon they encountered a large non Jewish convoy that would have blocked them completely. Because of the nobleman’s presence, the convoy moved aside, allowing them to pass and arrive while it was still day. The delay, in the end, saved them.

A story in Sichot HaRan relates that on a ship Rabbi Nachman had no bread for days. When they reached a city with no Jews, an Ishmaelite gave him food. Rabbi Nachman washed and recited HaMotzi, but then a verse entered his mind warning against eating “the bread of a stingy eyed man.” He was torn, because he had already made the blessing. Then another verse entered his mind: “I commanded the ravens to sustain you,” and he ate.

The Rain Miracle in Tiberias

Rabbi Moshe Kliers, rabbi of Tiberias, records an older tradition: during a drought Rabbi Nachman instructed the community to go pray at the cave of Rabbi Chiya and his sons. He told them to bring winter clothing for protection from rain — though the day was bright and clear.

A local official mocked them and threatened that if they returned without rain, he would publicly humiliate Rabbi Nachman. They went, poured out their prayers, and soon the skies filled with clouds and heavy rain fell. When they returned, the official waited, lifted Rabbi Nachman onto his shoulders, and carried him into the city. Tiberias rejoiced, and even the non Jews spoke of the greatness of Israel’s God.

Later chroniclers note that this event raised the standing of the Chassidim in the region, so that years later, when the great Chassidic caravan led by Rabbi Menachem Mendel of Vitebsk and Rabbi Avraham HaKohen of Kalisk arrived, they were received with honor.

Degel Machaneh Ephraim records a teaching he heard from Rabbi Nachman of Horodenka on the verse “And no man shall go up with you”: when a person wants to serve God in truth and simplicity, they must imagine as if they are alone in the world, with no need for anyone’s approval and no audience to impress. Related versions appear in Toldot Yaakov Yosef as well: in prayer, a person should picture themselves standing alone before God.

The Path of Chassidut as Sweet Healing

Rabbi Nachman described the Baal Shem Tov’s way as a sweet medicine, in contrast to harsh self denial which can make a person bitter and severe. Toldot Yaakov Yosef cites him comparing two physicians: one heals with a bitter drink, while the better one heals with a sweet drink and honey.

The message is that constant fasting and self punishment can increase sadness and judgment toward others, while the inner work of good thought, compassion, and learning to see merit in others awakens mercy in the world. This, he taught, is the sweet healing of Chassidut: a path without unnecessary suffering, meant to refine the heart and expand mercy for every Jew.