Uman prepares for a record number of Hasidim: why pilgrims continue to travel to Ukraine despite the danger

Every year, the Ukrainian city of Uman becomes a place of pilgrimage for thousands of Hasids from all over the world. This small town in the Cherkasy region is turning into a religious center where followers of Bratslav Hasidism gather to celebrate the Jewish New Year — Rosh Hashanah — at the grave of their spiritual leader, Rabbi Nachman. What motivates thousands of people to cover thousands of kilometers to the heart of Ukraine? What impact does this pilgrimage have on the local community and how does Uman receive visitors during the war? We explain the religious and cultural significance of the pilgrimage, as well as consider its dark sides and challenges in the conditions of war.

Who are the Hasidim and why don’t they attack oil tankers?

After Bloomberg published an article under the erroneous title “The Hasidim attacked an oil tanker in the Red Sea”, we think it is appropriate to explain who the Hasidim are and why they, unlike the Houthis, do not attack tankers.

The concept of Hasid (from Hebrew – “pious”, “pious”; “adherent”, “follower”) denotes a person deeply immersed in Kabbalah – the spiritual mystical and philosophical teaching of Judaism. Hasidism, as a mystical offshoot of Judaism, arose in the first half of the 18th century on the territory of Ukraine, in particular in Podilla, with further branches in Galicia and Volyn.

The founder of this movement, the Baal Shem Tov, came from a poor family living in the village of Okopy (present-day Ternopil Oblast). Hasidism spread throughout Eastern Europe, but a significant part of Hasids emigrated as a result of the First and Second World Wars, as well as numerous civil conflicts and the post-war “struggle against cosmopolitanism” in the USSR. Currently, the majority of followers of Hasidism live in the USA, Israel and Great Britain.

Ukrainian traditions preserve many stories about the Hasids, who helped Ukrainians not only in the past, but also in modern Ukraine. From the very beginning of its formation, Hasidism sought interpersonal interaction, not only within the Jewish community, but also beyond it. One of the key principles of this mystical branch of Judaism is the idea of ​​the importance of communication and cooperation with non-believers, which grows out of the Kabbalistic teaching about Divine Light. According to Kabbalistic texts, the particles of light that fell into the darkness during the creation of the world remain scattered among peoples and environments that do not belong to the Jewish tradition. The task of believers is to find these shares and “return” them through good deeds, prayers and interaction.

The Hasidic tradition emphasizes that through interaction with non-believers, this spiritual salvation can be brought closer, as well as making earthly existence easier. Praying for the health, well-being, and solving the problems of people of a different faith is not just an act of mercy, but part of a larger spiritual process that benefits both Hasids themselves and their neighbors. It helps smooth out conflicts, strengthen peaceful relations between different communities and ensure harmonious coexistence.

Hasidism, in contrast to the more conservative and closed orthodox Judaism, was from the very beginning more open to social interaction. His tzaddiks often went beyond the boundaries of the religious community, providing help to all who approached them, regardless of faith. This orientation to dialogue and cooperation with others makes Hasidism a unique phenomenon in the Jewish spiritual tradition, aimed at building mutual understanding between religions and nations.

This openness to interaction is the key to why Hasidic communities have not only survived but thrived in different countries and cultures, leaving their mark on local traditions and social life.

Why should every Houthi visit Uman at least once in his life?

One of the reasons why Hasidim strive to visit Uman at least once in their lifetime is the grave of Rabbi Nachman of Breslau, a prominent Hasidic tzaddik whose teachings and practices are of great importance to the Hasidic community. One of the key principles of Hasidism is a deep spiritual connection with leaders – tzaddiks or rebbe, who are considered mediators between God and believers. Tzaddiks serve as an example of piety and a righteous life, they are turned to for advice and spiritual guidance. Hasidim that praying at Nachman’s grave has special power and brings spiritual purification, peace and blessings. For many pilgrims, this journey is a symbol of spiritual identity and connection with traditions.

However, with the outbreak of a full-scale war, the Prime Minister of Israel urged Hasidim to refrain from traveling to Uman due to the danger of rocket attacks, noting that there are no safe shelters in that city. The call was a wake-up call for many Hasidic pilgrims who traditionally come to Uman to celebrate Rosh Hashanah, marking this important event in the spiritual life of their community. Despite the warning, more than 35,000 believers from Israel came to this city last year.

About 50,000 Hasidim are planning to come to Uman this year. This is a record number of believers who want to welcome the new year at the grave of Rabbi Nachman.

Uman is preparing to receive pilgrims

The means of order and security have been strengthened in the city. A week ago, a special system of control of entry and exit from the city was introduced here. The only people allowed access to the grave of the tzaddik Rabi Nachman are the residents of the surrounding houses and Hasidim who have received special passes.

As in many other Ukrainian cities, there is a curfew in Uman, which restricts the movement and activity of not only local residents, but also visitors from Israel who have arrived for pilgrimage. This additional restriction affects the usual course of celebrations, forcing pilgrims to adapt to Ukrainian realities.

This year, the celebration of the Jewish New Year, Rosh Hashanah, falls on the period from October 2 to 4. Unfortunately, it will not be without logistical difficulties for the pilgrims. Many of them will go to Uman via Moldova, Romania and Poland. However, Moldova refused charter flights this time. This situation worries the Hasidic community, because the possibility of safe and convenient transportation to the place of pilgrimage is an important aspect of their spiritual practice.

Israeli police officers arrived in Uman

To support Ukrainian law enforcement officers in maintaining order during the celebration of Rosh Hashanah, the Israeli police arrived in Uman. The celebration will last three days. At this time, Israeli police officers will be on duty in places where pilgrims live compactly. According to Zoya Vovk, spokeswoman for the regional police department, their presence is a significant support for Ukrainian forces.

As of September 27, the situation in Uman remains calm. According to Major Michael Zingerman of the Israeli police, about five thousand pilgrims have already arrived, and 16 Israeli police officers are actively patrolling the city. They also educate pilgrims about the need to respond to air raids and use shelters.

Shadow sides of a religious holiday

Despite numerous security measures and preparations, the arrival of the Hasids in Uman to celebrate Rosh Hashanah was repeatedly accompanied by conflicts and scandals.

One of the biggest scandals arose during the pandemic. The Ukrainian authorities tried to limit the number of pilgrims due to the risks of the spread of COVID-19. A ban on the entry of foreigners was introduced, which caused discontent among the Hasids. Despite the restriction, a large number of pilgrims tried to cross the border through Belarus. This led to the fact that about a thousand Hasidim were stuck on the border of Ukraine and Belarus. The situation caused diplomatic tension between Israel and Ukraine.

The problems that arise for local residents as a result of the Hasidic pilgrimage are primarily related to the city’s pollution. During the New Year celebrations, municipal services do not have time to clean the streets, taking out garbage only twice a day. Every year after the pilgrimage, the local residents of Uman complain about the large amount of garbage and pollution in the city. Pilgrims often leave piles of waste, which causes dissatisfaction among Ukrainians. In some cases, local activists even demanded compensation for the damage caused to the city’s infrastructure.  All these problems arise despite the fact that the Hasidic organization responsible for organizing the pilgrimage to Uman engages local residents to clean the streets.

Local residents of Uman have also repeatedly complained about the behavior of the pilgrims. Some Hasidim, especially young people, during the celebrations violated public order, organized a noisy party, which disturbed the local residents. Cases of obscene behavior, conflicts with the Ukrainian police due to violations of curfew rules or public order were recorded.

Certain conflicts were also associated with anti-Semitic sentiments. For example, in 2017, an act of vandalism was committed on the grave of Tzadik Nachman – unknown persons poured red paint over the premises and left a pig’s head with a carved swastika. This incident caused outrage in both Ukraine and Israel, and raised questions about the need for better protection of pilgrimage sites.

In connection with the war in Ukraine, the Israeli government urged its citizens to refrain from traveling to Uman, as the situation was dangerous. Despite these calls, thousands of Hasidim went to Uman. This raised concerns among both local authorities and the Israeli government, as ensuring the safety of pilgrims during hostilities was a difficult task.

One of the biggest economic problems is the diminution of income from pilgrims, which leads to their distribution among private individuals and almost does not reach the city budget. This creates a situation where utilities are unable to cope with the load. Residents of Uman, who do not benefit from the pilgrimage, tend to blame it on the Hasidim, who, in their opinion, “invaded” the city like a natural disaster. On the other hand, those who profit from the pilgrims are much more tolerant of the Hasidim and often protect them from possible restrictions or bans on entry. Thus, the economic problem of the correct redistribution of benefits turns into a cultural conflict in which foreign identities become scapegoats.