The concept of avodah, Divine service, that is obligated by the phrase, “And you shall serve G‑d your L-rd,”וְהִנֵּה עִנְיַן הָעֲבוֹדָה "וַעֲבַדְתֶּם אֵת הֲוָיָ׳ אֱלֹקֵיכֶם",
resembles the service of a servant to his master.שֶׁהוּא בְּדֻגְמַת עֲבוֹדַת הָעֶבֶד,
It is primarily reflected in Divine service motivated by fear and the acceptance of G‑d’s yoke1 –קָאֵי בְּעִקָּר עַל הָעֲבוֹדָה בְּיִרְאָה וְקַבָּלַת עֹל,
A servant is on an entirely different level from his master. Their relationship is not like that of a son and a father, or a student and his teacher, but instead, they are on two entirely different planes. In an ultimate sense, the servant does not even have a true appreciation of his master’s virtues. Why then does he serve him? Because he must. Since he is his master’s servant, he is compelled to forego his own personal desires and tendencies and carry out his master’s will.2
– for that is the type of service performed by a servant.שֶׁהִיא עֲבוֹדַת עֶבֶד,
A servant is not a significant entity in his own right;שֶׁהָעֶבֶד אֵינוֹ תּוֹפֵס מָקוֹם לְעַצְמוֹ,
moreover, he doesn’t look at himself with any importance whatsoever.וְעוֹד יוֹתֵר שֶׁאֵינוֹ שׁוּם מְצִיאוּת לְעַצְמוֹ,
This concept is reflected in Halachah, Torah law. A servant does not have an independent capacity to acquire property. Everything he acquires is acquired by his master.3 The intent is not that first the servant takes possession of an object and then it becomes his master’s, but that originally, the acquisition is made on behalf of his master – personally, the servant never acquired it at all.4 The servant is not considered as anything but an extension of his master’s domain.5
His identity is subsumed (in bittul) to his master.וְהוּא בְּבִטּוּל אֶל הָאָדוֹן,
Even though his natural tendency is to enjoy having no restraints,6דְּאַף שֶׁמִּצַּד עַצְמוֹ בְּהֶפְקֵירָא נִיחָא לֵיהּ,
he is constrained and submits himself to his master,הֲרֵי הוּא בְּכִוּוּץ וּבִטּוּל אֶל הָאָדוֹן,
and therefore, carries out his will.וְלָכֵן עוֹשֶׂה וּמְקַיֵּם אֶת רְצוֹנוֹ.
Thus “the beginning of Divine service, as well as its core and root”7 is service stemming from kabbalas ol, the acceptance of G‑d’s yoke.וְזֶהוּ שֶׁרֵאשִׁית הָעֲבוֹדָה וְעִקָּרָהּ וְשָׁרְשָׁהּ הִיא הָעֲבוֹדָה דְּקַבָּלַת עֹל,
Even though a person is in a situation where he has not changed his inner makeup –וְהַיְינוּ, שֶׁלַּמְרוֹת הֱיוֹתוֹ בְּמַעֲמָד וּמַצָּב שֶׁלֹּא שִׁנָּה אֶת עַצְמוֹ,
he has not transformed his mind and heartרְצוֹנוֹ שִׂכְלוֹ וּמִדּוֹתָיו (עֶר הָאט זִיךְ נִיט אִיבֶּערְגֶעמַאכְט
and is still motivated by his own desires –אוּן שְׁטֵייט אִין זַיְינֶע רְצוֹנוֹת וְכוּ'),
he carries out his service with kabbalas ol.הֲרֵי הוּא עוֹבֵד אֶת עֲבוֹדָתוֹ בְּדֶרֶךְ קַבָּלַת עֹל,
For with regard to one’s actual conduct,שֶׁהֲרֵי בְּהַנּוֹגֵעַ לְמַעֲשֶׂה בְּפֹעַל,
i.e., the observance of the mitzvos – “turning away from evil and doing good”8קִיּוּם הַמִּצְווֹת בְּסוּר מֵרָע וַעֲשֵׂה טוֹב,
– it is impossible for one to wait until he transforms his nature.אִי אֶפְשָׁר לְהַמְתִּין עַד שֶׁיְּשַׁנֶּה אֶת עַצְמוֹ,
Instead, even in one’s present situation,אֶלָּא גַּם בִּהְיוֹתוֹ בְּמַעֲמָדוֹ וּבְמַצָּבוֹ כְּמוֹ שֶׁהוּא,
he must carry out his Divine service motivated by kabbalas ol.צָרִיךְ לַעֲבֹד עֲבוֹדָתוֹ בְּקַבָּלַת עֹל.
This is reflected in the order of our daily prayers.וְכֵן הוּא בְּסֵדֶר הָעֲבוֹדָה בְּכָל יוֹם וְיוֹם,
Our daily prayers begin with Modeh Ani, “I thankfully acknowledge....”שֶׁהַתְחָלַת עֲבוֹדַת הַיּוֹם הִיא בַּאֲמִירַת מוֹדֶה אֲנִי,
Similarly, the communal prayer service begins with Hodu, “Let us thankfully acknowledge G‑d....”וְכֵן בַּעֲבוֹדַת הַתְּפִלָּה, הַהַתְחָלָה הִיא הוֹדוּ לַהֲוָיָ׳,
This is one of the differences between the Nusach HaAriZal, the order of prayer ordained by the kabbalistic sage, the Ari, and the traditional Ashkenazic nusach (order of prayer). The Nusach HaAriZal begins with Hodu, while the traditional Ashkenazic nusach begins with Baruch SheAmar.
Even before the meditation associated with Pesukei DeZimrah,9 before the meditations associated with the blessings of the Shema, the recitation of the Shema and Shemoneh Esreh, one states, “Let us thankfully acknowledge G‑d,”שֶׁעוֹד לִפְנֵי הַהִתְבּוֹנְנוּת דִּפְסוּקֵי דְּזִמְרָה, וְלִפְנֵי הַהִתְבּוֹנְנוּת דְּבִרְכוֹת קְרִיאַת שְׁמַע, קְרִיאַת שְׁמַע וּשְׁמוֹנֶה עֶשְׂרֵה, אוֹמֵר הוּא הוֹדוּ לַהֲוָיָ׳,
highlighting the approach of hodaah,בְּחִינַת הוֹדָאָה,
which reflects Divine service motivated by kabbalas ol.שֶׁזּוֹהִי הָעֲבוֹדָה בְּדֶרֶךְ קַבָּלַת עֹל דַּוְקָא.
The terms modim or hodu refer to thankful acknowledgment, and that is their literal meaning within the context of our prayers. Nevertheless, the term “acknowledgment” also implies the acceptance of a position that one does not totally understand.10 One appreciates the truth of another person’s position even though that position is above one’s level of comprehension and cannot be internalized.
For example, we find the expression:11 “The Sages acknowledge Rabbi Meir’s [position].” The intent is that originally they differed with him, and afterwards, they acknowledged the validity of his approach. Now, Rabbi Meir’s understanding surpassed that of the other Sages, as the Talmud states:12 “The Sages were not able to comprehend his ultimate intent.” Therefore, they were not capable of fully understanding Rabbi Meir’s perspective. Nevertheless, they acknowledged that it was correct.
Similarly, regarding our relationship with G‑d, hodaah reflects the willingness to go beyond one’s own perspective, to bend oneself to His will, even if he has not internalized his commitment to the extent that it is his own natural desire.

Summary

The concept of avodah, Divine service, resembles the service of a servant to his master. It is primarily reflected in service motivated by fear and the acceptance of G‑d’s yoke, kabbalas ol. Even though one’s natural tendency is to enjoy having no restraints, he goes beyond his own desires and makes a commitment to carry out G‑d’s will.