Cultivating Emunah at Night and in Exile

(א) מִזְמ֥וֹר שִׁ֗יר לְי֣וֹם הַשַּׁבָּֽת׃ (ב) ט֗וֹב לְהֹד֥וֹת לַיקוק וּלְזַמֵּ֖ר לְשִׁמְךָ֣ עֶלְיֽוֹן׃ (ג) לְהַגִּ֣יד בַּבֹּ֣קֶר חַסְֽדֶּ֑ךָ וֶ֝אֱמֽוּנָתְךָ֗ בַּלֵּילֽוֹת׃

(1) A psalm. A song; for the sabbath day. (2) It is good to praise YHVH, to sing hymns to Your supernal name. (3) To proclaim Your loving-kindness at daybreak, Your emunah each night.

(ג) א דַּע, כִּי עִקַּר הַגָּלוּת אֵינוֹ אֶלָּא בִּשְׁבִיל חֶסְרוֹן אֱמוּנָה, כְּמוֹ שֶׁכָּתוּב (שיר השירים ד׳:ח׳): תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה; וֶאֱמוּנָה הוּא בְּחִינַת תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב (שמות י״ז:י״ב): וַיְהִי יָדָיו אֱמוּנָה, וְתַרְגּוּמוֹ: פְּרִישָׂן בִּצְלוֹ.

(ד) וְזֶה בְּחִינַת נִסִּים לְמַעְלָה מֵהַטֶּבַע, כִּי הַתְּפִלָּה לְמַעְלָה מִטֶּבַע, כִּי הַטֶּבַע מְחַיֵּב כֵּן, וְהַתְּפִלָּה מְשַׁנָּה הַטֶּבַע, וְזֶה דְּבַר נֵס, וְלָזֶה צָרִיךְ אֱמוּנָה, שֶׁיַּאֲמִין שֶׁיֵּשׁ מְחַדֵּשׁ וּבְיָדוֹ לְחַדֵּשׁ דָּבָר כִּרְצוֹנוֹ.

(3) Know! The essence of exile (physical/emotional/mental/spiritual) is comes through a lack of emunah, as is written (Song of Songs 4:8), “Come, gaze from the peak of AMaNaH [a specific mountain associated with redemption].” And emunah is an aspect of prayer, as in (Exodus 17:12), “his hands were emunah [raised up in war against amalek],” which Onkelos renders: “[his hands] were spread out in prayer.”

(4) And this corresponds to miracles, the supernatural. For prayer transcends nature; the natural course dictates a certain thing, but prayer changes nature’s course. This is a miracle. And for this, one needs emunah. A person has to believe that there is a M’chadesh (New-er) with the power to renew the world as She sees fit.

(א) ב אֲבָל אִי אֶפְשָׁר לָבוֹא לֶאֱמוּנָה אֶלָּא עַל־יְדֵי אֱמֶת

(1) 2. Yet it is impossible to come to emunah except through Truth. [For emunah applies only to that which the intellect does not understand. Emunah is inapplicable when the intellect understands. If so, then when the intellect does not understand, how is one to attain emunah in that which one should believe? Hence we must say that emunah is dependent upon truth. If you wish to know the real truth, you must understand, of your own accord, that you must maintain a holy emunah in G!d, and the real tzaddikim and the holy Torah, even though it is impossible to know and understand these matters through our corporeal intellect. Only by perceiving truth through the eyes of truth can we understand, even if only dimly, that it is the truth. As these beliefs cannot be understood through the intellect, we must exclusively fortify our emunah Lekutei Etzot 4:1].

What You Need to Know about Kabbalah By Rabbi Yitzcḥaḳ Ginsburgh,

Much like the intricate design of the crown of a king, so is the sefirah of crown - keter described in the Zohar as comprising three heads. Each heads symbolizes a different level of the super-conscious. The highest of these is called the unknowable head (RADLA in the Hebrew acronym) and is expressed in the soul as the experience of emunah/faith. The second head of the crown is termed the head of nothingness (reisha d'ayin), and its inner experience in the soul is pleasure. The third head is called the long, extended head (reisha d'arich) and it manifest in the soul as the experience of will, or will power.

"Faith can coexist with tragedy, can survive it, and that we carry it with us in spite of- or perhaps because of-our wounds." (Ariel Burger quoting Elie Wiesel, p. 107)

(א) א. צָרִיךְ לְהַאֲמִין בְּהַשֵׁם יִתְבָּרַךְ בְּדֶרֶךְ אֱמוּנָה וְלא בְּדֶרֶךְ מוֹפֵת.

(טו) טו. כְּשֶׁנּוֹפֵל אֵיזֶה קֻשְׁיָא עַל הַשֵּׁם יִתְבָּרַךְ, אֲזַי תִּשְׁתּק, וְעַל־יְדֵי הַשְּׁתִיקָה מַחְשְׁבוֹתֶיךָ בְּעַצְמָם יָשִׁיבוּ לְךָ תֵּרוּץ עַל קֻשְׁיוֹתֶיךָ.

(1) 1. It is necessary to believe in The Holy Blessed One, by way of emunah and not by way of proof.

(15) 15. When some difficulty about The Holy Blessed One, befalls [you], then be silent. Through the silence, your thoughts will themselves provide you the answer to your question.

(24) 24. Emunah comes through silence.

(א) ט וְעַל־יְדֵי אֱמוּנָה יִהְיֶה חִדּוּשׁ הָעוֹלָם לֶעָתִיד.

(ב) כִּי הִתְקַבְּצוּת הַחֲסָדִים, שֶׁעַל־יָדָם יִהְיֶה חִדּוּשׁ הָעוֹלָם, בִּבְחִינוֹת (תהלים פט): כִּי אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה, הוּא עַל־יְדֵי אֱמוּנָה, בִּבְחִינַת (שם צב): לְהַגִּיד בַּבֹּקֶר חַסְדְּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת. אֱמוּנָתְךָ בַּלֵּילוֹת – זֶה בְּחִינַת הָאֱמוּנָה, שֶׁהִיא תְּלוּיָה בְּכֹחַ הַמְדַמֶּה, שֶׁהוּא בְּחִינַת לַיְלָה, בְּחִינַת חֲלוֹם לַיְלָה, שֶׁבָּא עַל־יְדֵי הַמְדַמֶּה. וְעַל־יְדֵי־זֶה: לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ, הַיְנוּ בְּחִינַת חֶסֶד הַנַּ"ל, שֶׁעַל־יָדוֹ יִהְיֶה חִדּוּשׁ הָעוֹלָם לֶעָתִיד כַּנַּ"ל.

(1) 9. And through emunah the world will be renewed in the Future.

(2) For the gathering of the kindnesses—by means of which the world will be renewed, as in “For I said: ‘The world will be built on lovingkindness’”—comes about through faith, as in “To proclaim Your kindness in the morning and Your faithfulness in the nights” (Psalms 92:3). “Your emunah in the nights” alludes to emunah, which is dependent upon the imaginative faculty, which itself corresponds to night, the concept of a nighttime dream produced by the imagination. And by virtue of this, “To proclaim Your kindness in the morning”—this alludes to the aforementioned concept of lovingkindness, through which the world will be renewed in the Future.

הרב שג"ר
האמונה שייכת למישור הסובייקטיבי ואילו האמת משקפת את ההכרה האובייקטיבית; יש חיסרון עמוק אם אדם פועל מתוך תודעה הנותרת בתחום החוויה הסובייקטיבית בלבד. באותו אופן, האמת האובייקטיבית, המנותקת מעולמו של האדם, נותרת מנוכרת. רק כאשר לוודאות הסובייקטיבית של האדם תצטרף ההכרה האובייקטיבית, דהיינו השגתו את המציאות כהווייתה שלא מנקודת מבט אישית בלבד ...תיווצר אמונה שביכולתה להביא לגאולה ולתיקון. ...רבי נחמן...מחנך את שומעיו להגיע להרמוניה הרצויה בין האמת לאמונה, לשילוב היוצר אמונה ממשית מחד גיסא, ואמת הנוגעת בחיים של האדם מאידך גיסא. ...בכך שונה תפיסתו של רבי נחמן מתפיסות מודרניות המעמידות את האמונה על חוויה בלבד...

Rabbi Shimon Gershon Rosenberg (HaRav Shagar, 1949-2007), Lessons on Likutei Moharan of Rabbi Nachman of Breslov (1772-1810)

Faith belongs to the subjective plane, while Truth reflects objective cognition. There is a serious shortcoming in acting on the basis of a consciousness that remains in the region of subjective experience alone. When that is the case, objective Truth, detached from one's own world, remains alien. It is only when one's subjective certainty is joined with an objective recognition (that is, one's understanding of reality as it is rather than from one's personal point of view alone)...that a faith may be formed that has the potential to lead to redemption and reparation.
...Rabbi Nachman...educates his listeners to reach the desired harmonization of Truth and Faith, to a combination that can create real Faith on the one hand and a Truth that concerns one's own life on the other.
....In this respect Rabbi Nachman's view is difference from modern perspectives that establish Faith on the basis of experience alone...