To Serve G‑d

Before we delve into the details of Chassidus’s approach to successful Divine service, let us first discuss what it means to serve G‑d.

Jewish life, both personal and communal, is centered around the service of G‑d, which is often referred to as avodas Hashem. This is an all-encompassing pursuit, rather than a specific activity or worship. While it does include the involvement in prayer, the performance of mitzvos, and the study of Torah, there is still more to it. From self-improvement to societal engagement, and from looking after one’s health to helping a neighbor, all is to be in service of G‑d.6

We are instructed that “All of our actions are meant to be done for the sake of Heaven,”7 and “Within all our pursuits we are to know G‑d.”8 In every element of life, all day, every day, one is to recognize that “I am only created to serve my Master.”9

Now, what is “the service of G‑d”? Service usually implies the supply of goods or assistance;10 what can this mean in relevance to G‑d?11 Can a perfect G‑d benefit from us serving Him?

Some would argue that the benefit from serving G‑d is our own. The various mitzvos and avenues of avodah are due to G‑d’s benevolence. Although it is not beneficial to Him, He kindly offers us, mortal humans, the opportunity to better our character and earn reward in the World to Come. Avodah has no inherent value. Its worth is simply subjective to the human experience.12

Chassidus insists, however, that avodah is intrinsically valuable, having objective importance even to G‑d.13 Of course, G‑d is perfect and unneedy, yet He freely chooses to be interested in these acts of service.14 As is specified to us in His Torah, which is bound to His Essence, these acts channel His presence into the world and fulfill His desire for a Dirah BeTachtonim.15

Business-Minded

The Torah states: “Va’avadetem es Hashem Elokeichem,” “You shall serve [lit. work for] G‑d, your G‑d.”16

Significantly, this verse does more than just command us to perform acts of service. By describing Divine worship as avodah, or “work,” it emphasizes that our service is meant to intentionally be for a G‑dly purpose.

To explain: Work is a for-profit pursuit, where the outcome is of primary importance. One can never lose track of the bottom line.

Typically, when a person lands a job, they invest in their work for personal gain. Regardless of one’s attachment to the company, what matters most is its being a source of income. Work relationships and environment may be enjoyable, but surely, no one goes to work just to do the boss a favor. While it may appear that the employee works for the boss, in truth, they work for themselves.17

However, the Torah does not command us to engage in this work for ourselves, serving G‑d for personal gain. Rather, it guides us to work for G‑d and serve G‑d for His benefit.18

According to Chassidus, avodas Hashem is foremostly G‑d-­centered.19 The Alter Rebbe taught, “Do not be focused on what you need from G‑d; instead, consider what you are needed for.”20 Personal gain and reward are entirely not the objectives of Divine service. Instead, what matters most is fulfilling G‑d’s will.21

As the Rebbe Rashab once described: “Chassidus illuminates our souls that our total existence be devoted to Him alone and that all our works and affairs, both religious and mundane, be with sincere intention for the sake of ­Heaven.”22

Jewish Identity Matters

By human instinct, this altruistic approach to avodah which has only G‑d in mind seems unattainable. Considering ourselves to be defined by self-concern, we expect such selfless dedication to only apply to a select few tzaddikim. What could possibly motivate a regular person to transcend all self-interest?

Average people are often incentivized to better serve G‑d by all sorts of external factors.

People commonly serve G‑d better when in a supportive environment, and one can argue that social expectation has a role to play.23 Furthermore, the Torah itself makes numerous mentions of reward for mitzvah observance, giving tangible motivation to living an observant lifestyle.24

How is G‑d-centered avodah meant to be the standard for an average person? Is this not categorized as “lishmah,” or “for its own sake,” the highest rung of spiritual achievement,25 well beyond what can be expected from you and me?

Yet, Chassidus teaches that serving G‑d without self-interest is indeed for every Jew. Doing a mitzvah simply for G‑d does not require spiritual heights, and you don’t need to be a tzaddik in order to be a selfless chassid.26

Chassidus is relevant for people on all levels because it is all about highlighting the Jewish soul’s true nature. Regardless of one’s upbringing, level of education, and practice, a Jew is a Jew. Every Jew possesses a soul that is unequivocally bound to G‑d, needing no justification nor incentive to serve G‑d.27

Serving G‑d “just because” may seem completely unnatural until one recognizes the yechidah, this inner core of Jewish identity found within every Jew. In contrast to popular perception, this core identity is not inaccessible.28 It is as relevant as it is profound, and it influences the entire person to engage in Divine service, with or without external incentive.29

This is reflected in the Rambam’s statement that the fundamental desire of every Jew is: “To be part of the Jewish People, to perform all of the mitzvos, and to avoid transgression.”30

This is not about motivation; it is about identity.

Regardless of one’s background, this conviction is intrinsic to every Jew’s innermost self. Therefore, while external motivation may complement this altruistic ideal, the ultimate cause for fulfilling G‑d’s Will is always the yechidah-dedication. The fact that external motivators often seem to be a factor of influence is only on the surface. Probing deeper, we can each discover that our most genuine selves desire to be committed to G‑d beyond justification. In this light, the outside motivators are simply helpful triggers for us to gravitate to where we truly belong.31

The recognition of our innermost yechidah-dedication is particularly valuable as a preface to our forthcoming discussion regarding the chassidic method of successful Divine service. As we move on to discuss the dynamics of the internal struggle that serving G‑d entails, let us be aware of our innermost desire to serve G‑d “just because.” We each possess a yechidah for whom serving G‑d is the most natural choice. It wishes “to do that which is true, simply because it is true.”32

From this vantage point of inner clarity, the side of goodness has the clear upper hand. Nothing matters more than fulfilling G‑d’s mission, and our truest selves are entirely defined by total dedication to G‑d. From this point of strength, the battle is already won.33