Upbeat Living
According to Chassidus, one’s attitude and disposition are an integral element of successful Divine service. The verse states: “Ivdu es Hashem besimchah,” “serve G‑d with joy.”260 This is understood not only as an encouragement to celebrate the opportunity that serving G‑d offers,261 but as a vital component to one’s success in doing so.262
As explained above, avodas Hashem is a constant effort; the struggle of the two souls never truly abates. The mission is for the G‑dly soul to maintain an edge over the nefesh habahamis’s animalistic urges. The primary focus is that every thought, spoken word, and action should be in accordance with G‑d’s wishes.
The nefesh haElokis has some advantage; it has G‑d on its side, and the mind is naturally conditioned to control the heart.263 At least in terms of strength, the G‑dly soul has a fair chance of winning.
Tanya, however, points out that in wrestling, the stronger one doesn’t always win. The mood and morale of the wrestlers is also vital.
The Alter Rebbe writes:
“This must be made known as a cardinal principle: Just as it is with a victory over a physical opponent, for instance, two people who wrestle with each other, each striving to fell the other, if one of them is sluggish and lethargic, they will easily be defeated, even if they are stronger than the other.
Exactly so, in the fight against one’s negative impulses, this inner opponent cannot be conquered with sluggishness and lethargy, caused by sadness and a stonelike dullness of the heart. Instead, one can only succeed with enthusiasm which results from joy and a responsive heart that is free of any trace of worry and sadness.”264
Only an upbeat, positive attitude allows for one’s inner strength to be exercised. We can only gain consistent wins for the G‑dly soul if we make joy our norm.265 This guiding principle empowers us to overcome negative emotions. With the success of our soul’s mission on the line, how can we not implement all means possible to achieve proper simchah in serving G‑d?
As discussed previously, serving G‑d with joy is also one of the hallmarks of Chassidus.266 Importantly, because avodas Hashem is a constant obligation, a person is to constantly be happy.267
Chassidus discusses numerous ways by which a person can achieve a joyous approach to life. By and large, they all relate somehow to closeness to G‑d and the celebration of the opportunity to serve Him.268
By human nature, one rejoices when they feel they received something that they didn’t have before, especially when it is somewhat beyond what could be expected for them.269 The greater the gift, the greater the joy.
Therefore, when one thinks about the fact that as created beings, we are all defined by our limitations, while G‑d is truly infinite, then serving G‑d becomes the greatest joy. By fulfilling Torah and mitzvos, we connect with the Creator, something that no created being could possibly achieve independently. Being that this is the greatest gift one will ever receive in life, it can therefore bring about the greatest joy.270
When Mitzvos Don’t Come Easy
Before the Giving of the Torah at Sinai, the Jewish People proclaimed “Na’aseh VeNishmah,” “We will do first and understand second.”271 This proclamation defines our intrinsic quality of obeying G‑d’s commands before understanding them. This correlates to our earlier discussion that the first step of all avodah is kabbalas ol, accepting the yoke of Heaven.272
This bittul is a prerequisite of avodah. One cannot expect to be able to fully appreciate the value of serving G‑d before one actually engages in it fully and wholeheartedly. Therefore, the first step is a sort of leap of faith: One does what is right just because this is what G‑d wants from them. Without making ulterior calculations, the person is to accept the yoke of Heaven and submit themselves to fulfilling G‑d’s Will.273
However, this terminology requires some explanation. A yoke is a restrictive device used to harness an animal.How does this appropriately apply to people involved in serving G‑d? Furthermore, as was just mentioned, avodas Hashem is meant to be with joy, something this analogy of a yoke doesn’t bring to mind. Surely, this theme of “accepting the yoke” seems more oppressive than joyful?
The explanation: The typical use of a yoke is for agricultural purposes. The farmer will affix a yoke upon an ox in order to utilize the ox’s strength to work the soil. The animal’s power can accomplish a whole lot, but only when it is channeled and guided in the right direction. Otherwise, rather than being productive, the unrestrained ox can cause more destruction than good.
Similarly, in the human composite of a G‑dly soul and an animalistic soul, the animalistic soul is compared to an ox.274 It is very powerful and, if left to its own devices, can be hugely destructive. It needs to accept a yoke of obedience, which channels it to work in tandem with the G‑dly soul. Together, they can achieve their purpose in creation.275
This yoke is not oppressive, as it is unifying. Rather than burdening the person, it causes harmony and true inner peace. By directing the inner animal towards productive and G‑dly pursuits, one’s quality of life is only enhanced. In the moment it may seem burdensome, but such is life: Our greatest opportunities often lie behind the heaviest struggles. The momentary sense of restriction is only a transitory step in discovering one’s true self.276
Attitudes
Without oversimplifying the nuances of life, there are several themes which Chassidus highlights as important to avodas Hashem. Below is a brief sampling of a few core ideas:
Living G‑d-Centered: As explained above, the focus of avodah is not reward, even that of a spiritual nature. Instead, the ultimate quest is an attachment to G‑d alone, and the fulfillment of the purpose of one’s soul-descent.277
Chassidus teaches a person to not indulge in the pleasures and vanities of this world for their own sake, but to rather take the world and transform it into a vehicle for the Divine.278
Acting out of full dedication to G‑d, a chassid seeks to perform mitzvos with full adherence to Shulchan Aruch, and even goes beyond the letter of the law to perform mitzvos in the most beautiful manner possible.279
Additionally, the clarity that avodah is not for one’s personal benefit, but solely to serve G‑d, enables the person to put their own advancement aside for the sake of others. Just as one does not feel like they are extending themselves when tending to their own needs, so too, caring for another can be with the same natural imperativeness.280 Serving G‑d is not about calculating personal gain; instead, it is about fulfilling what one is needed for.281
Never Being Satisfied: The correct perspective on life is that a person should be content with the material things they have, but should continuously strive higher for greater spiritual accomplishments.
“In material matters, one who is ‘satisfied with their lot’282 is an individual of the highest quality. A person possessing this trait will, through avodah, attain the highest levels. In spiritual matters, however, to be satisfied with one’s lot is the worst deficiency, and leads, G‑d forbid, to descent and falling.”283
Emphasize the Positive: There is a verse in Tehillim:284 “Turn away from evil and do good,” describing the two-pronged approach in avodah. In general, the approach of Chassidus is to emphasize the “do good,” as a little light will push away much darkness.285
Self-Perception: One is to recognize their virtues and strengths alongside their shortcomings.286 Most often, thoughts of self-doubt originate from the yetzer hara in its effort to deflate our morale. Likewise, when a person feels dejection because their avodah is lacking in sincerity and pnimiyus,287 this too is typically resulting from the side of negativity.288 We are tasked with fulfilling our G‑dly mission and we can be confident that we will be successful.289 Each and every individual must know that their efforts matter to G‑d,290 and never should we allow for the cunning yetzer hara to get in our way.291
Never Too Far Gone: Chassidic living internalizes the message of Pesach Sheni, the biblical allowance for individuals to bring the pascal offering one month after Pesach if the scheduled opportunity had been missed. Inspiring hope and healing, Chassidus derives that there is always a second chance: “It is never too late! One can always correct and make amends.”293
Hashgachah Pratis: Another foundation of chassidic life is that everything one sees and hears is by hashgachah pratis, Divine Providence, and is to be interpreted as an instruction in avodas Hashem.294
The Baal Shem Tov famously taught that creation is an ongoing process. Every moment, G‑d’s creative energy is infused into every detail of existence, perpetually creating, sustaining, and enlivening them.295 The avodah of a chassid is to sense G‑d’s creative input by recognizing the hashgachah pratis in everything.
It therefore follows that if something comes a person’s way, it must, by hashgachah pratis, be for the purpose of serving G‑d. This is the meaning of the teaching of our Sages, “Every person is obligated to say ‘the world was created for me.’”296
Insightfully, the Hebrew word for “world,” olam, is related to the word he’elem, meaning “concealment.”297 In this light, our Sages’ statement can be understood to mean that the entire world and concealment was created in order for a person to reveal G‑dliness within the concealment. If some task or challenge has been presented, the presentation alone is the greatest proof that it is to be refined, elevated, and used for the purpose of a mitzvah.298
Darkei HaChassidus
Successful avodas Hashem does not take place in a vacuum; it is supported and cultivated by an array of healthy habits and activities. In the lifestyle of Chassidus there are many behaviors and traits that are traditionally referred to as darkei haChassidus, the ways or access roads of Chassidus. Although these are not necessarily obligatory responsibilities, that does not diminish their utility and benefit. Below, we shall briefly trace several of these practices, highlighting their benefit in avodas Hashem:
Order: An appropriate trait of a chassid is to diligently work on their avodas Hashem in an organized manner. Internal change cannot happen in a haphazard manner,299 while focused and organized efforts yield tremendous results.300
Farbrengen: Dubbed the birthplace of a chassid,301 farbrengens are chassidic gatherings which have a pivotal role in inspiring and enlivening avodas Hashem.302 The setting is characterized by ahavas Yisrael and a sense of fellowship.303 It is a meeting of souls, a time when chassidim join forces towards spiritual growth.304 Usually led by a mashpia, a chassidic mentor, it is an occasion when all participants strive and yearn to get closer to the truth of G‑dliness and apply the ideals of Chassidus to real life.305
Niggunim: The Alter Rebbe said: Speech is the pen of the heart, while a niggun is the pen of the soul.306 Some niggunim were composed by the Rebbeim themselves, while many others were composed by chassidim.307 Each niggun expresses a certain soul–movement: sometimes joy, sometimes introspection, and so on.308 They are a most powerful vehicle of soul expression.309
Storytelling: Hand-in-hand with the teachings of Chassidus come the stories of the Rebbeim and their chassidim.310 These stories carry real-life lessons, and they illustrate how the ideals of Chassidus are to be applied to real life. Invigorating the listener in their personal avodas Hashem, every chassidic story can be a guide for daily living. Every story is intended to bring an improvement of character or an inner enthusiasm for beautifying a mitzvah, and should enable the listener to sense the pleasantness of chassidic teachings.311
Guidance: A chassid is meant to have an appointed mashpia312 in order to gain instruction in avodas Hashem according to the ways of Chassidus. Without it, personal bias and a lack of direction can stunt the chassid’s growth, leaving them without the internal framework of what a chassid truly is.313
Minhagim: Jewish customs in general have special importance.314 Although not mandated specifically in halachah, these minhagim contain significant holiness, and have a tremendous influence on the person and their environment.315 The Chabad Rebbeim taught many unique customs which they received in tradition, representing an important avenue in cultivating the neshamah.316 Therefore, adherence to these customs is part and parcel of the ways of Chassidus.317
In Conclusion
Over the course of this chapter, we covered at least a basic outline of avodas Hashem as illuminated by Chassidus Chabad. As previously mentioned, a specific characteristic of this path is that it is avodah beko’ach atzmo, where the individual is empowered to serve G‑d with their own faculties.318 As has been illustrated throughout this chapter, this manner of avodah causes encompassing dedication to G‑d to become what we are about.
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