Chapter 1

יצא אדם לפעלו ולעבודתו עדי ערב

“Man goes out to his work, to his labor [which should be done] until evening.”1

The [Alter] Rebbe, of blessed memory, says in the Baal Shem Tov’s name that every soul sent into this world by G‑d has a mission. This mission must be accomplished, for G‑d has decreed that it be the soul’s labor [while upon this earth].

The Baal Shem Tov interprets2 the verse: “Man goes out to his work…” as a reference to the soul’s mission, which is considered its work, for it was for the purpose of accomplishing this mission that the soul was sent to this world. Every person must know [says the Baal Shem Tov,] that “his labor [should be done] by evening,” i.e. that the task must be completed before it is too late.

The day is divided into three portions: morning, afternoon and evening. Man’s life, too, is divided into three segments. The Torah tells us3 that man was granted a limited time on this earth. Just as someone who undertakes to complete a task within a given time knows that time will eventually run out, so too must man know that his life span is limited.

Man’s years are divided into morning, afternoon and even ing. Man’s youthful years are his early morning, when his sun first rises. The middle years are the afternoon of one’s life. Soon the sun will begin sinking westward, as it draws close to sunset. The latter years of a man’s life are his evening. The person grows weaker, and begins to fade.

Concerning our years upon this earth, the Baal Shem Tov says that “man must go out to his work” the work for which G‑d dispatched his soul. He must perform the required Torah and mitzvos before it grows dark. The best time for the labor to be performed with heartfelt desire and good character traits is during the morning and afternoon during the early and middle years. During this time a person is best able to work on and refine himself both with regard to becoming truly G‑d-fearing as well as developing fine character traits. When a person does so, then the life he lives during his evening years will also be very fine.

The person who spent his morning and afternoon years in the study of Torah, the fulfillment of mitzvos and the acquisition of fine character traits will in his later years derive pleasure from praying with a quorum and listening to a homiletic passage. He will delight in his ability to perform mitzvos and display a good character. Thus he will find joy in living a thoroughly Jewish lifestyle. He will take delight not only from his own study of Torah, performance of mitzvos and acquisition of good character traits, [but will also delight in helping create a positive Jewish environment for others].

In the depths of his heart, every Jew is devoted to Torah, mitzvos and good character traits. It is only that various worldly matters dim this heartfelt devotion. Therefore the Rambam rules4 with regard to [a husband who refuses to grant his wife] a divorce that “he is to be forced until he says ‘I desire to do so.’ ” [A divorce must be given from one’s free will. What is accomplished by forcing a person to say, “I desire to do so”? The logic is as follows:]

Every Jew desires to do whatever the Torah obligates him to do. He may therefore be “forced” to do so by having removed from him those corporeal things which hinder the revelation of his inner devotion to Torah and mitzvos. [His true desire will then shine forth, and with regard to a divorce, for example, he will willingly issue a get].

All the corporeal and worldly hindrances to Torah and mitzvos arise in a Jew’s youth and middle years. The education and training of one’s youth and the environment of one’s middle years have a profound impact upon an individual. When one has a proper Jewish education, wherein the teacher implants a belief in G‑d and a love of His Torah and mitzvos , and when one spends his middle years in a G‑d-fearing environment, then the desire for Torah, mitzvos and good character traits become manifest. However, when one’s education is not according to the Shulchan Aruch, the Jewish Code of Law, and awareness of the Torah’s sanctity and respect for mitzvos is lacking, a person is drawn to a non-religious environment.

However, as one becomes older one generally becomes better. The vast majority of those who had a proper Jewish education and lived a wholesome lifestyle in their early years take great joy in establishing and promulgating a truly Jewish environment later in life.

In summary: Every soul sent by G‑d into this world has a specific mission. Each man must accomplish his mission before it is too late. Man’s limited life is divided into early morning, day and evening. Virtuous morning and afternoon years assure a fine evening.

Chapter 2

The Alter Rebbe states in his Chassidic discourses that every Jew possesses the ability to flourish in his service of G‑d. The Baal Shem Tov says5 every Jew even the most simple can and should serve G‑d, and the Alter Rebbe in his Chassidic discourses explains how: through the study of Torah, performance of mitzvos and the acquisition of fine character traits. By devoting oneself to the service of G‑d with wholehearted ingenuousness, even a simple person can attain an extremely high spiritual state; internal devotion is more important than great Torah knowledge.

Such wholehearted devotion is possible for each and every Jew, from the most simple to the greatest of the great, for it stems from the soul, and all souls are “one of a kind, all having one Father,” as the Alter Rebbe puts it.6 Since this potential is found among all Jews, it has only to be revealed. When one studies Torah, observes a mitzvah, or performs an act of loving-kindness, it should be done with wholeheartedness and simple devotion.

The Alter Rebbe teaches how all of us, no matter how great or small in our knowledge of Torah, can demonstrate a soulful, wholehearted devotion to Torah. It is analogous, he says, to learning a craft.

In order for any craft to be mastered, it matters not whether it be the craft of creating vessels from wood or metal, or the art of calligraphy or drawing, an apprenticeship must first be served under the tutelage of an accomplished craftsman. The craftsman’s instructions must be followed to the letter, without question.

No matter what the craft, the labor is most difficult at the outset, even for one who displays a natural talent. It is especially hard for an individual who must “train his hands” to do the work. Mastery is only achieved after a great investment of time and effort.

Nevertheless, once a person has learned his craft, not only does the work become less difficult, but he also comes to derive pleasure from it. This satisfaction unites him with his labor. Instead of the difficulties encountered while first mastering the craft, when sometimes he may have felt bitter about the tremendous amount of toil required, he now delights in it.

The same is true with regard to the service of G‑d. The first thing one must do is learn the “craft” of serving G‑d, in a similar manner to the one who learns a mundane craft.

The first step is to accept upon oneself the Heavenly Yoke7 of Torah, mitzvos and fine character traits. Accepting the Heavenly Yoke means that whether or not a person finds pleasure in a matter has no bearing on whether or not he pursues it. It is also necessary that one not be fazed by the fact that service may prove difficult. He that serves G‑d with acceptance of the Heavenly Yoke knows that such service is not a question of doing what he should do, but what he must do.

Thus, accepting the Heavenly Yoke is of primary importance in serving G‑d, and the beginning of one’s daily labor must be permeated with this acceptance. The first thing one must do is join in congregational prayer. He must then strive to spend the rest of each day in harmony with the Torah, without having to seek reasons. That which is stated in the Torah, whether it relates to man’s relationship with G‑d or with his fellow man, should be performed by every Jew as part of his or her acceptance of the Heavenly Yoke.

Through accepting the Heavenly Yoke the foundation of which is an ingenuous devotion to Torah, mitzvos and good traits of character a person rises ever higher in his G‑dly service. Ultimately, this service, rather than being difficult, becomes a person’s joy and delight.

This is how the Alter Rebbe interprets8 the verse: “Man goes out to his work.” When a Jew begins or “goes out” to his service of G‑d (“his work”) with acceptance of the Heavenly Yoke, he then merits that “his labor” will last “until Orev” [the Hebrew word for evening]. Orev may also be translated as sweetness, so that the verse can be taken to mean that his service of G‑d will become sweet to him.

In summary: Through wholehearted and simple devotion to Torah, mitzvos and fine character traits (the potential for which is found in every Jew) it is possible for all of us to rise ever higher in our Divine service. This is because the ultimate service results when the idea of devotion [to G‑d] is translated into actual deeds. He who learns a craft must follow the dictates of his teacher without seeking a reason. The course of study is long and arduous, but when mastered, the work brings great pleasure. So too with regard to the service of G‑d. Through his “work,” man comes to realize the sweetness of his labor.