Hayom Yom: 3 Adar II

Lit. "accepting the yoke (of Heaven)." Chassidus compares the avoda of the scholarly who are intellectually motivated, aware of the depth and nuances of Torah and mitzvot, with the unquestioning obedience of the simple man, motivated by pure faith, ("pure" meaning unalloyed by rationales and ulterior motives). Obviously each has a unique quality. Chassidus demands that the learned man acquire the virtue of unlettered, simple faith superimposed on scholarship bringing him to a fulfillment otherwise denied him. Intellect itself has its limitations, the differing quality of the individual's knowledge, for example. Service based on reason cannot surpass reason, so the avoda is always restricted, limited. Furthermore, knowledge is never absolute, so despite commitment and piety there may be gnawing if unarticulated doubts. Kabalat ol transcends reason and penetrates to, or emanates from, the core or essence of the individual. His involvement is total. See 21 Adar I, and Tevet 5.