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Book Title Tzava'at Harivash
By Rabbi Israel Baal Shem Tov; translated and annotated by J. Immanuel Schochet
Published and copyrighted by Kehot Publication Society
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44

Sometimes the yetzer hara deceives you by telling you that you committed a grave sin when there was really no sin at all or [at worst you violated] a mere stringency. His intent is that you should feel depressed as a result thereof, and thus be kept from serving the Creator, blessed be He, because of your depression.

You must understand this trickery, and say to the yetzer hara: “I will not pay attention to the stringency you referred to. You speak falsely, for your intent is but to keep me from His service, may He be blessed. Even if there really was a degree of sin, 1 my Creator will be more gratified if I do not pay attention to the stringency that you pointed out [to me] to make me depressed in His worship.

“In fact, I will serve Him with joy! For it is a basic rule that I do not think the Divine service to be for my own sake but to bring gratification to God. 2 Though I ignore the stringency you mentioned, the Creator will not hold it against me, because I do not pay attention to it only so that I will not be kept from His service, blessed be He. For how can I negate His service, even for a moment!”

This is a major principle in the service of the Creator, blessed be He: avoid depression as much as possible. 3

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FOOTNOTES
1. See below, sect. 46, note 2.
2. See above, sect. 11, and below, sect. 47.
3. Cf. below, sect. 45 and 107. This whole section (and the similar one below, 46) requires elaboration. It was often cited by the opponents to Chassidism as “proof” of anti-nomianism. To read it that way, however, is a total distortion.
The Baal Shem Tov does not belittle sin or the remorse it requires. He interprets Isaiah 19:1, “Behold, God rides on a light av (cloud)”: God dwells with that person who regards any sin he committed to be av (thick; coarse) even if it is essentially a light transgression. (Keter Shem Tov, sect. 398)
Here (and below, sect. 46) he cautions against the psychological effects of obsessive remorse that leads to depression. To be depressed by one’s spiritual deficiencies or downfall may seem laudable, but it is really counter-productive. As already stated by R. Chaim Vital (the principal disciple of R. Isaac Luria, and the authoritative scribe of his teachings), atzvut (depression; melancholy) is a nasty, harmful and objectionable character-trait that is a hindrance to the service of God, (see Sha’arei Kedushah I: 2 and 5; II: 4; III: 4; Sha’ar Ru’ach Hakodesh, p. 33b; and the quote cited below, sect. 107, note 2). Thus it must be avoided altogether.
Remorse for sin is necessary. It is part of teshuvah. But this mitzvah of teshuvah must be separated from the observance of the other mitzvot. There is a specific time for everything. When the obligation or opportunity of mitzvot comes about, one must pursue it with alacrity and joy, setting aside all other matters, and in particular the concern about one’s spiritual status. Think of God and not yourself!
“Turn away from evil and do good.” (Psalms 34:15) R. Dov Ber of Mezhirech, disciple and successor of the Baal Shem Tov, interpreted: When it comes to Torah-study and service of God, you must put aside all other thoughts, such as thoughts of self-reproach for past misdeeds or personal worthlessness, for these are but the device of the yetzer hara to prevent you from your present obligation. Thus “turn away from (real or imagined) evil,” i.e., forget now these thoughts, “and do good,” i.e., carry out your obligations in proper manner with joy and eagerness. (Or Hame’ir, Shabbat Teshuvah)
In fact, this principle is an established premise of much earlier authorities: “A person must never think to himself ‘I am a sinner and committed many transgressions; thus of what avail is it for me to perform mitzvot?’ On the contrary: if he has committed many sins, he should countermand that with the performance of mitzvot. Thus it is stated in Vayikra Rabba [21:5]: ‘For with tachbulot (wise advice) you shall wage your war’ (Proverbs 24:6); i.e., if you have committed bundles (chabilot) upon bundles of transgressions, countermand them by bundles upon bundles of mitzvot.” (R. Israel ibn Al-Nakawa, Menorat Hama’or, Perek Hamitzvot, p. 394f.; and see also R. Menachem Me’iri, Chibur Hateshuvah I:ch. 12)
This accords with the Talmudic proverb, “If one has eaten garlic so that his breath smells, should he eat more garlic so that his breath should go on smelling?” (Shabbat 31a) In other words, we do not say to a wicked person, “Be still more wicked and abstain from mitzvot.” This principle is applied on the practical level of Jewish law (see Maimonides, Hilchot Tefilah 15:6).
Abundant joy in the performance of all mitzvot is itself mandated by Halachah, as it is written “Serve God with joy, come before Him with joyous song” (Psalms 100:2), and as ruled categorically by Maimonides in his Code, Hilchot Lulav 8:15.
The Baal Shem Tov’s teaching here, and below, sect. 46, thus offers guidance that preserves and strengthens Halachic observance. It follows an earlier ruling by R. Eleazar Azkari: “Though a person may be depressed on account of his sins, he must be joyful at the time of Divine service, as it is written, ‘Because you did not serve God, your God, with joy and gladness of the heart.’ (Deuteronomy 28:47) This applies to every service of God, and how much more so then to the service of prayer which is called ‘the service of the heart’ (Ta’anit 2a).” (Sefer Chareidim, Mitzvat Hateshuvah, ch. 4)

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Tzava'at Harivash - The Testament of Rabbi Israel Baal Shem Tov
  Tzava'at Harivash is an anthology of teachings and instructions attributed to the Baal Shem Tov and his successor, R. Dov Ber, the Maggid of Mezhrich. The translation, by a foremost authority on Chassidism and Jewish Mysticism, is enhanced by source-references, brief commentaries, notes on the passages that were perceived to be controversial, and a comprehensive introduction.

 Kehot Publication Society and Merkos Publications, the publishing divisions of the Lubavitch movement have brought Torah education to nearly every Jewish community in the world. More than 100,000,000 volumes have been disseminated to date in over 12 languages, both for newcomer as well as for those well versed in Torah knowledge.
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