The Virtues of Emuna

The virtues of emuna are so vast that they defy description. Emuna is the root and foundation of a person’s task in this world. As such, every one of us needs to reinforce his or her emuna. By strengthening emuna, we perfect our character. Rebbe Nachman of Breslev teaches that emuna is the leg that the entire world stands upon.

 

Emuna is the spiritual vessel for divine abundance, invoking the best blessings of health, personal welfare, and livelihood.

 

Emuna is a mighty spiritual force. With simple and pure emuna, one longs for a greater connection to Hashem, and rises to higher spiritual heights.

Emuna is the foundation of holiness. One who attains emuna achieves a purification of the soul.

Emuna brings a person to the level of true patience, composure, and inner peace; in the context of such an emotional climate, a person maximizes his or her intellectual and functional potential to the hilt.

 

Rebbe Nachman of Breslov teaches (Sefer HaMidot, emuna) that emuna brings blessings into a person’s life. Emuna gives a person an enhanced spiritual insight, to the point of enhanced spiritual awareness, enabling one to more readily understand the rationale behind the events in his environment.

 

By virtue of emuna, not only is one forgiven for all transgressions, but harsh edicts are overturned.

 

Rebbe Nachman of Breslov writes (Likutei Moharan I:7) that a lack of emuna perpetuates the Exile. Conversely, enhanced emuna serves as a stimulus for the full redemption of our people.

 

The soul is a tiny spark of Hashem within each and every one of us. In the non-tangible upper worlds of pure spirituality, the soul is able to bask in the sublime delight of Divine illumination, an unfathomable pleasure that makes any physical pleasure seem like darkness and disgust.

 

Superficially, the soul in its original non-corporal state seems close to Hashem; in truth, however, the soul is distant from Hashem because it has not yet acquired the knowledge of Hashem. The soul – before its descent to the lowly material world – simply knows of the existence of this wonderful, indescribably pleasurable spiritual illumination, but nothing of the illumination’s source or nature.

 

Imagine that you meet a wonderful person that reflects goodness, wisdom, calm, and compassion. Even though you don’t know anything about this particular individual, you’d be attracted to know more.

 

In the spiritual realm, there is no evil inclination, no difficulties, no trials and no tribulations. The soul basks in magnificently gratifying Divine light – it needs nothing else. The soul in such a state doesn’t ask for mercy, for Divine compassion, for assistance, or for forgiveness. It has no needs and therefore doesn’t have the opportunity to become acquainted with Hashem’s attributes. 

 

The entire purpose behind Hashem’s creation of the world is to reveal His divine compassion to His creations. Rebbe Nachman of Breslov writes (Likutei Moharan I:64), "Hashem created the world by virtue of His compassion, for He desired to reveal His compassion, for with no creation, to whom could He show His infinite compassion? For this reason, He created the universe – from the loftiest spiritual realm to the lowest order of materialism – in order to reveal His compassion."

 

In light of the above, we can clearly understand: Since the purpose of creation is to reveal Hashem’s compassion, then we can only get to know Hashem by descending to this world, where we need His divine compassion every single second. By recognizing Hashem’s divine compassion, we fulfill the purpose of creation.

 

Let’s clarify the above concept with the following anecdote:

 

The Rabbi of Tulchin once complained to his teacher and spiritual guide, Reb Natan of Breslev: "I’m sorry that I didn’t have the privilege of knowing Rebbe Nachman of Breslov personally."

 

Reb Nossen answered sternly, "And who has the audacity to think that they ‘know’ their Rebbe? Yosef Frunick?"

 

Yosef Frunick was a simpleton that operated a ferry on the river. All day long, he’d transfer people from one side of the river to the other. Rebbe Nachman of Breslov used Yosef Frunick’s services frequently. Yosef therefore enjoyed boasting, "O-ho, I used to spend a lot of time with Rebbe Nachman – I knew him well!"

 

Reb Nosson was stressing that a physical knowledge of someone or something is meaningless. Yosef Frunick knew what Rebbe Nachman looked like, be he hadn’t the slightest idea about Rebbe Nachman’s enormous spiritual stature. To begin to know Rebbe Nachman, explained Reb Nossen, one must learn and practice his teachings. Therefore, a disciple in a latter generation can know a tzaddik better than a contemporary acquaintance that saw him in the flesh.

 

Yosef Frunick not only saw Rebbe Nachman; he actually touched him several times while assisting him on and off the ferry. Yet, physical proximity has nothing to do with spiritual awareness. In effect, the simple and crass ferryman was as far removed from the tzaddik as east is to west. He had no idea of Rebbe Nachman’s holiness, his wisdom, his teachings, his spiritual prowess, his capabilities, and the breadth of his holy soul. He simply helped him cross the river.

 

The same principle applies to the knowledge of Hashem: The soul in the upper worlds takes pleasure in the light of Hashem without knowing anything about Hashem. It therefore resembles the ferryman who boasted that he knew Rebbe Nachman, when in reality, he knew nothing more than the color of Rebbe Nachman’s beard.

 

Rebbe Nachman himself defines proximity as spiritual awareness (see Likutei Moharan I: 21), when he writes, "By virtue of spiritual awareness – the knowledge of Hashem – one achieves a oneness with Hashem." Therefore, by seeking a connection with Hashem in the physical world, one can actually get to know Hashem better than the mere proximity to Hashem in the spiritual world. It may not be apparent, but Hashem’s presence is everywhere; the advantage of the material world is that it enables spiritual gain, whereas the spiritual world does not. This is an apparent contradiction, but a cardinal principle of spirituality.

 

In the material world, we need Hashem constant assistance, especially to successfully weather the trials and tribulations of this world. This is the environment where our souls can really tell Hashem, "A pleasure to meet you!"

 

To be continued…