Founder of the ?asidic sect known as "Bratzlaver ?asidim"; born at Miedzyboz (Medzhibozh), Podolia, Oct. 9, 1770; died at Uman 1811. His father was a grandson of Ba'al Shem-?ob and of R. Na?man Horodenker. Na?man b. Sim?ah received his early education in Talmud, Cabala, and philosophy from his father. In his youth he led an ascetic life; and he is said to have followed it so rigorously as to swallow his food without masticating it in order that he might not enjoy it ("Maggid Si?ot," p. 3), and to roll naked in the snow (ib. p. 13). In 1798 he went to Palestine, where he was received with honor by the ?asidim, and where his influence brought about a reconciliation between the Lithuanian and the Volhynian ?asidim (ib. p. 30). Returning to Poland, he settled in Bratzlav, from which town he disseminated his teachings.
Na?man was an independent and ardent thinker, as is discernible from his precepts as well as from his relation to the other ?addi?im of his time. His most important changes in the precepts and his reforms of the practises of ?asidism were the following: (1) he emphasized the importance of the ?addi? as a medium of communication between man and God, and as a sort of father confessor ("Li??u?e 'E?ot," , s. "?addi?" and "Teshubah"); (2) he laid stress on fasting and self-castigation as the most effective means of repentance (ib. , s. "Teshubah"); and (3) he held that the evil inclinations of man ("ye?er ha-ra'") are necessary to the perfection of man and to his devotion to God ("?orot Podolia," p. 33). Na?man frequently recited extemporaneous prayers ("Maggid Si?ot," p. 6).
By his reforms and teachings Na?man gained a great following among the ?asidim; but, unduly estimating the importance of his own mission, he assumed an attitude of superiority toward the ?addi?im of his time, and thus evoked much opposition from them. The ?addi?im, with "the Old Man of Shpola" at their head, waged war against Na?man. They accused him of being a follower of Shabbethai ?ebi and a Frankist, and persecuted and excommunicated his adherents. Although the number of the latter was rapidly increasing, Na?man was compelled, on account of this opposition, to remove to Uman, where he lived for the rest of his life.
Na?man's doctrines were published and disseminated mainly after his death, by his disciple Nathan ben Naphtali Herz of Nemirow. The latter built at Uman a synagogue in honor of his teacher, and composed a number of prayers to be recited at Na?man's grave by his followers. Many of the latter flock there annually even to this day.
Nathan also arranged and published Na?man's works, as follows: "Li??u?e Maharan" (vol. , Ostrog, 1808; vol. , Moghilef, 1811; vol. , Ostrog, 1815), ?asidic interpretations of the Scriptures, the Midrashim, etc.; "Sefer ha-Middot" (Moghilef, 1821), treatises on morals, arranged alphabetically; "Alfa Beta" (ib. n.d.); "Sippure Ma'asiyyot" (n.p., 1815), fantastic tales in Hebrew and Yiddish; "Ma'gele ?ede?" (Jozefov, 1847), on good conduct. These works may be best described as a conglomeration of nonsense, philosophic truths, poetry, and masterful pictures of the life and customs of Na?man's time. See ?asidim.