His major influence was Rabbi Zvi Aryeh Rosenfeld ( 1922 – 1978 ), who single-handedly introduced the teachings of Rebbe Nachman of Breslov to American shores beginning in the 1950s, inspiring many students at Brooklyn yeshivas, especially Torah Vodaas.

He also translated and annotated Until the Mashiach: The Life of Rabbi Nachman, a day-to-day account of Rebbe Nachman's life, for the newly established Breslov Research Institute founded by Rosenfeld's son-in-law, Chaim Kramer.

In Judaism, the Tikkun HaKlali, also known as " The General Remedy ," is a set of ten Psalms designed in 1805 by Rebbe Nachman whose recital is intended to serve as repentance for nocturnal emissions.

Grave of Rebbe Nachman of Breslov in Uman.

Breslov ( also Bratslav, also spelled Breslev ) is a branch of Hasidic Judaism founded by Rebbe Nachman of Breslov ( 1772 – 1810 ) a great-grandson of the Baal Shem Tov, founder of Hasidism.

Its adherents strive to develop an intense, joyous relationship with God and receive guidance toward this goal from the teachings of Rebbe Nachman.

The movement has had no central, living leader for the past 200 years, as Rebbe Nachman did not designate a successor.

" Breslov " is the name used nowadays by Breslover followers for the town of Bratslav, where Rebbe Nachman lived for the last eight years of his life.

Prior to his arrival in Breslov in 1802, Rebbe Nachman lived and taught in other towns in Ukraine such as Ossatin, Moheilov, Zlatopol and Odessa.

Rabbi Shmuel Moshe Kramer also noted that the gematria (" numerical value ") of the Hebrew letters of Breslov ( ברסלב ) is 294, as is the Hebrew spelling of Nachman ben Faiga ( נחמן בן פיגא ) ( Nachman son Faiga ) — the names of Rebbe Nachman and his mother.

Rebbe Nachman also placed great emphasis on Jewish prayer.

Besides the regular daily services in the synagogue, Rebbe Nachman advised his followers to engage in hitbodedut ( literally, " self-seclusion "), on a daily basis.

Rebbe Nachman claimed that every true tzaddik attained his lofty spiritual level almost uniquely because of hitbodedut.

Rebbe Nachman himself used the phrase, Ribono Shel Olam (" Master of the Universe " — i. e., God ), which he pronounced with the Yiddish intonation as: Ree-boy-noy shell oy-lom.

A sub-group of the Breslov sect, colloquially known as Na Nachs, use the Na Nach Nachma Nachman Meuman mantra, which is based on the Hebrew letters of Rebbe Nachman's name.

This mantra was not used by Rebbe Nachman himself, but was taught in the 20th century by Rabbi Yisroel Ber Odesser.

Visiting the grave at any time is deemed beneficial, because Rebbe Nachman said:

The main Hasidic texts revered and studied by Breslover Hasidim are those written by Rebbe Nachman and Reb Noson.

Rebbe Nachman's magnum opus is the two-volume Likutei Moharan ( Collected of Our Teacher and Rabbi, Nachman ), a collection of 411 lessons displaying in-depth familiarity and understanding of the many overt and esoteric concepts embedded in Tanakh, Talmud, Midrash, Zohar and Kabbalah.

In the introductory section of certain editions of Likutei Moharan, the book is likened to the Zohar itself, and Rebbe Nachman is likened to the Zohar's author, Rabbi Shimon bar Yochai.

This is based on the citation of numerous parallels between the lives of the two sages, as well as the fact that the names " Nachman ben Simcha " ( Simcha being Rebbe Nachman's father's name ) and " Shimon ben Yochai " share the same gematria ( numerical value ) of 501.

In fact, Rebbe Nachman claimed that while even a complete simpleton can become a pure and righteous Jew, the ideal study schedule of an extremely scholarly Hasid should include the Tanakh ( Hebrew Bible ) with its commentaries, the entire Talmud with its commentaries, the entire Shulchan Arukh, all the Midrashic works, the Zohar and Tikkunei Zohar, the teachings of the Arizal and other kabbalistic works, all over the course of a single year.

Breslov teachings emphasize the importance of drawing people to the " true tzadik " as the key to rectifying the world, overcoming evil and bringing people closer to God, according to Rebbe Nachman and Reb Noson.

The Mittler Rebbe did not reject the role of emotion in prayer, but emphasized that if the emotion in prayer is to be genuine, it can only be a result of contemplation and understanding ( hisbonenus ) of the explanations of Chassidus, which in turn will lead to an attainment of " bittul " ( self-nullification before the Divine ).

The late Satmar Rebbe, Rebbe Yoel Teitelbaum, also held the title of the Chief Rabbi of Jerusalem's Edah HaChareidis, although he did not live in Jerusalem after 1946.

( Rebbe Nachman himself did not found a dynasty ; his two sons died in infancy and he appointed no successor.

Rebbe Nachman did not do the same.

For the next nine years the movement did not have an active Rebbe.

He became the leader of the Breslover Hasidim — but not the Rebbe, because Rebbe Nachman did not appoint a successor or establish a dynasty.

Although Na Nach Nachma is based on the name of Rebbe Nachman, he himself did not use it, and it was unknown in his day.

The Rebbe was forced to shave his beard, but he did not lose his composure or faith in God.

This time the Rebbe did not shave his beard, which is considered a mark of holiness for Hasidim.

Although the Klausenberger Rebbe had gone to great lengths to allow agunos and widowers to remarry after the Holocaust, relying on testimonies from people who had seen their spouses being led " to the left " in the Nazi selections rather than documented evidence, the Rebbe did not rely on the testimonies of his first wife's death.

According to the Chabad biography, Rabbi Menachem Mendel initially did not want to take on the mantle of leadership, but Chaya Mushka ( along with many of her father's Hasidim ) persistently urged him to reconsider, and in 1951 he was formally appointed as the seventh Lubavitcher Rebbe .< ref >

In all he did, Sternhartz yearned for the encouragement and guidance of his father, the indefatigable leader ( but not the rebbe ) of the Breslov movement after Rebbe Nachman's passing.

******* Rabbi Dr. Tzvi ( Harry ) Rabinowicz, ( did not become Rebbe, although authored several books in English on Hasidism ) son of Rabbi Nosson Dovid

He was initially sent out to speak on college campuses by the Lubavitcher Rebbe, but left after experimenting with " the sacramental value of lysergic acid.

However, the Rebbe would not speak with him until he had finished his prayers.

During his lifetime he was referred to mainly as " The holy one " rather than as " Rebbe ," and his disciples were " magidim " or " preachers ", such as the Magid of Chernobyl or the Magid of Mezritsh.

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 told his disciples that as a small child, he eschewed the pleasures of this world and set his sights on spirituality.

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.

Many years before, Rebbe Nachman had passed through Uman and told his disciples, " This is a good place to be buried.

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:

Some postulate that the Zeide felt threatened because Rebbe Nachman was moving in on his territory and taking disciples away from him.

Rebbe Nachman told his disciples that these volumes contained deep mystical insights which few would be able to comprehend.

Distinguished disciples of the Rebbe Rashab include Reb Itche Der Masmid, Reb Nissan Neminov, and Reb Zalman Moishe HaYitzchaki.