The previous chapter explained that there are two approaches to avodah, Divine service: service through joy, and service through humility. That chapter discussed the first approach.
וְהָאֹפֶן הַב'
The second approach to Divine service
הוּא הָעֲבוֹדָה בִּבְחִינַת שִׁפְלוּת דַּוְקָא וּבִבְחִינַת מְרִירוּת עַל רִחוּקוֹ
stems from humility and bitterness because of one’s distance from G‑d,
וְהַיְנוּ כַּאֲשֶׁר הוּא מִמָּארֵי דְחוּשְׁבָּנָא
i.e., that a person conduct himself as a “master of accounts.”1
בְּכָל פְּרָטֵי מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁלּוֹ אֲשֶׁר לֹא לַה' הֵמָּה
He keeps track of and analyzes every detail of his thought, speech and action, discerning and being mindful of those that were not directed to G‑d.
וְאַף גַּם לֹא בְּמַעֲשֵׂה אִסּוּר חַס וְשָׁלוֹם
This includes not only actions — and also thought and speech — that are forbidden, Heaven forbid,
כִּי אִם בִּדְבָרִים הַמֻּתָּרִים שֶׁאֵינָם לְשֵׁם שָׁמַיִם
but also those that are permitted but are not carried out for the sake of Heaven,
שֶׁהֵם גַּם כֵּן רָע כוּ'.
for they are also bad.
As the Alter Rebbe explains in Tanya,2 our material world “with all its contents, is called the world of kelipos and sitra achra.” Kelipah means “shell” or “peel.” It refers to spiritual forces that conceal G‑dliness like a shell or a peel covers a fruit. Sitra achra means “the other side,” i.e., something that identifies itself as separate from G‑dliness. Kelipah and sitra achra do not necessarily refer to something sinister or outwardly harmful, just something that is not directed towards G‑dliness.
With this understanding, the Alter Rebbe gives us a new definition of the term ra, generally translated as “bad.” Ra does not mean wicked, malevolent, or vile. It means non-G‑dly. This is one of the Alter Rebbe’s unique contributions in Tanya. Until then, existence was defined in three categories: a) mitzvos or other obviously positive activities, b) sins, transgressions of G‑d’s will, c) reshus, activities left to man’s discretion. The latter was considered a gray area, neither good nor bad.
The Alter Rebbe explained that whether reshus is “good” or “bad” is determined by man. When a person carries out a permitted physical activity for a spiritual intent, e.g., he eats in order to derive energy to serve G‑d, the eating is a positive spiritual activity, similar to a mitzvah. However, if he eats merely to fulfill his appetite, even if he recites a blessing beforehand and afterwards, he is doing something separate from G‑d.3
וְכֵן גַּם בַּעֲשִׂיַּת הַטּוֹב בְּקִיּוּם הַתּוֹרָה וּמִצְווֹת אֵינוֹ כִּדְבָעֵי לְמֶהֱוֵי.
Similarly, such a person should also critically examine even his positive actions in the performance of the Torah and its mitzvos. Through such introspection, he will realize that in truth, his observance is unsatisfactory.4
וְכַיָּדוּעַ דְּכָל מִצְוָה יֵשׁ בָּהּ כַּוָּנָה פְּרָטִית בַּעֲבוֹדָה
As is well known, every mitzvah has a specific purpose in a person’s Divine service.
וּכְמוֹ תְּפִלִּין הֵם לְשַׁעְבֵּד הַלֵּב וְהַמּוֹחַ
For example, tefillin is intended to subjugate5one’s mind and heart,
שֶׁמּוֹחוֹ וְלִבּוֹ יִהְיוּ לַהוי' לְבַדּוֹ כוּ'.
to direct the mind and heart to G‑d alone.
וְד' מִינִים שֶׁבַּלּוּלָב הֵם שֶׁיִּהְיֶה בִּבְחִינַת אַחְדּוּת
Similarly, the Four Species of the lulav6are intended to motivate one towards the concept of unity,
וְאֶתְרֹג רָאשֵׁי תֵבוֹת אַל תְּבוֹאֵנִי רֶגֶל גַּאֲוָה כוּ'.
and the esrog to the service of humility, as implied by its name וְאֶתְרֹג, which serves as an acronym for the verse,7אַל תְּבוֹאֵנִי רֶגֶל גַּאֲוָה, “Let not the foot of pride come against me.”
וְעוֹד זֹאת יֵשׁ כַּוָּנָה כְּלָלִית בְּכָל הַמִּצְוֹת
Moreover, there is a general intention present in all the mitzvos,
שֶׁיִּהְיֶה בִּבְחִינַת קַבָּלַת עֹל מַלְכוּת שָׁמַיִם כוּ'.
to accept the yoke of G‑d’s sovereignty.
וּכְמוֹ שֶׁכָּתוּב בְּסֵפֶר שֶׁל בֵּינוֹנִים פֶּרֶק מ"א ב' הַכַּוָּנוֹת הַנִּזְכָּרוֹת לְעֵיל.
See Tanya, ch. 41, which discusses both of the above-mentioned types of intentions.
וְאִם אֵין עֲשִׂיַּת הַמִּצְוֹת בְּאֹפֶן כְּזֶה
If one does not fulfill the mitzvos in this manner, i.e., with the proper intention,
וְעוֹשֶׂה רַק בִּקְרִירוּת וּבְדֶרֶךְ מִצְוַת אֲנָשִׁים מְלֻמָּדָה
but instead performs them coldly, as a matter of habit,8
הֲרֵי זֶה שֶׁלֹּא כִּדְבָעֵי לְמֶהֱוֵי כוּ'.
his Divine service is unsatisfactory.
When one is mindful of all the above, he will surely feel humble.
וּבִפְרָט כְּשֶׁמִּתְבּוֹנֵן בִּגְדֻלַּת וְרוֹמְמוּת הָאֵין סוֹף
This is particularly true when one meditates on the greatness and exaltedness of G‑d in His infinity —
שֶׁלְּפִי אֲמִתַּת עֹצֶם גְּדֻלָּתוֹ וְרוֹמְמוּתוֹ
for when considering His awesome greatness and exaltedness as it truly is,
גַּם הָעֲבוֹדָה הָאֲמִתִּית הִיא כְּלָא מַמָּשׁ
all service performed by man, however genuine it is, is absolutely of no significance at all.
וְאַדְּרַבָּה לְחֵטְא יֵחָשֵׁב כוּ'.
Indeed, it can be likened to sin.
וּכְמוֹ עַל דֶּרֶךְ מָשָׁל מֶלֶךְ גָּדוֹל וְנוֹרָא
Take, for example, a great and awesome king:
הֲרֵי כְּשֶׁעוֹבְדִים אוֹתוֹ שֶׁלֹּא לְפִי עֶרֶךְ גְּדֻלָּתוֹ
Were one to serve him in a manner unbefitting of his stature,
הֲרֵי זֶה שִׁפְלוּת לְפָנָיו
it would be considered demeaning to him,
כִּי כָּל עֲבוֹדָה צְרִיכָה לִהְיוֹת לְפִי עֶרֶךְ הַנֶּעֱבָד
for every type of service must be appropriate to the station of the one served;
וְאֵינוֹ דוֹמֶה הָעֲבוֹדָה וְהַשֵּׁרוּת לִפְנֵי אָדָם פָּשׁוּט כְּמוֹ לִפְנֵי מֶלֶךְ גָּדוֹל.
the service offered to a simple person cannot be compared with that rendered to a great king.
וּכְשֶׁיַּעֲבוֹד לִפְנֵי מֶלֶךְ כְּמוֹ הָעֲבוֹדָה לִפְנֵי אָדָם פָּשׁוּט
If the service appropriate for a simple person were offered to the king,
הֲרֵי זֶה לְחֵטְא יֵחָשֵׁב וְהוּא כְּמוֹרֵד בְּמַלְכוּת
it would be considered sinful and rebellious,9
שֶׁמַּשְׁפִּיל כְּבוֹדוֹ כוּ'.
for it demeans his honor.
וּבְדֻגְמָא כָּזֹאת יוּבַן לְמַעְלָה
This analogy helps us understand our relationship with G‑d.
שֶׁלְּפִי עֹצֶם גְּדֻלַּת וְרוֹמְמוּת הָאֵין סוֹף
In the face of the awesome greatness and exaltedness of G‑d’s infinity
אֲשֶׁר אֵין חֵקֶר לִגְדֻלָּתוֹ כְּלָל
that is utterly boundless and unfathomable,
הֲרֵי גַם עֲבוֹדַת הַצַּדִּיקִים הַיּוֹתֵר גְּדוֹלִים
even the service of the loftiest tzaddikim
אֵינוֹ בְּעֶרֶךְ עֹצֶם גְּדֻלָּתוֹ כְּלָל כוּ'.
is utterly incomparable and disproportionate to His awesome greatness.
וְזֶהוּ מַה שֶּׁכָּל אֶחָד וְאֶחָד אוֹמֵר הַוִּדּוּיִם בַּעֲשֶׂרֶת יְמֵי תְשׁוּבָה אָשַׁמְנוּ כוּ'
Consequently, during the Ten Days of Teshuvah, everyone recites the confessional prayer beginning, “We have transgressed….”
גַּם צַדִּיק גָּמוּר כְּמוֹ מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם
Indeed, even a completely righteous man like Moshe Rabbeinu
הָיָה צָרִיךְ לוֹמַר וִדּוּיִם בַּעֲשֶׂרֶת יְמֵי תְשׁוּבָה
would have had to recite the confessional prayers during the Ten Days of Teshuvah,
וְהַיְנוּ מִפְּנֵי שֶׁלְּפִי אֲמִתִּית גְּדֻלָּתוֹ וְרוֹמְמוּתוֹ
because in the light of G‑d’s true greatness and exaltedness,
גַּם הָעֲבוֹדָה הָאֲמִתִּית לְחֵטְא יֵחָשֵׁב כוּ'.
even genuine service is considered a sin.
חֵטְא, cheit, translated as “sin,” also has the meaning “lack,” as in the verse,10 וְהָיִיתִי אֲנִי וּבְנִי שְׁלֹמֹה חַטָּאִים, vehayeesi ani u’vni Shlomoh chata’im, “I, and Shlomoh, my son, will be lacking.” Service is considered fitting when it is commensurate and proportionate to the stature of the one being served. When one considers G‑d’s true greatness, no service can be considered as appropriate and befitting. Nothing that a mortal man can do can be service that is becoming to G‑d.
Even with regard to a mortal king, our Sages11 relate that a person who makes an inappropriate movement in the presence of the king is liable for execution. When honestly considering our conduct, even when it is ostensibly directed to G‑d, each one of us can find ourselves lacking, having moments in which we performed “inappropriate movements.” In truth, even the most perfect service man can render is an “inappropriate movement.”12
וְזֶהוּ שֶׁאָמְרוּ רַזַ"ל עַל פָּסוּק וַיִּקֹּד אַרְצָה
This concept is alluded to in our Sages’ comment on the verse,13 “And he (Moshe) bowed to the ground and prostrated himself.”
מִדַּת אֱמֶת רָאָה
They explain14 that he bowed down because “he saw G‑d’s attribute of truth,”
כִּי מִי יָכוֹל לַעֲמוֹד לִפְנֵי אֲמִתָּתוֹ כוּ'.
and who can stand before G‑d’s truth?
וכְמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר
as explained elsewhere.15
(וְעַיֵּן מַה שֶּׁכָּתוּב מִזֶּה בְּדִבּוּר הַמַּתְחִיל בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת, כִּמְדֻמֶּה רנ"א.)
(Note the maamar entitled Bayom HaShemini Atzeres — it would appear — 5651.)16
אַךְ
Nevertheless, G‑d does not demand such a standard of each individual. On the contrary, He adapts His demands of man according to man’s potential.
הִנֵּה אָמְרוּ רַזַ"ל בְּמִדְרָשׁ רַבָּה עַל פָּסוּק שׁוֹר אוֹ כֶּשֶׂב,
Thus, on the verse beginning,17 “When an ox or a sheep…,” which prescribes the laws of sacrificial offerings, our Sages comment (Midrash Rabbah),18
כְּשֶׁהוּא מְבַקֵּשׁ אֵינוֹ מְבַקֵּשׁ אֶלָּא לְפִי כֹחָן.
“When G‑d demands, He only demands according to man’s potential.”
G‑d takes man’s limitations into consideration,
כִּי לְפִי אֲמִתִּית גְּדֻלָּתוֹ בֶּאֱמֶת
since commensurate with His true greatness,
אִי אֶפְשָׁר לִהְיוֹת עֲבוֹדָה כָּזוֹ כְּלָל
it is utterly impossible for there to be avodah that is befitting;
וְאֵינוֹ מְבַקֵּשׁ רַק שֶׁתִּהְיֶה הָעֲבוֹדָה בֶּאֱמֶת שֶׁלּוֹ כוּ'.
accordingly, G‑d asks only that each person’s avodah be true according to the standards of truth appropriate for that individual.19
וּמִכָּל מָקוֹם לְעֵת מִן הָעִתִּים כְּשֶׁיִּתְבּוֹנֵן בְּזֶה יִתְמַרְמֵר בְּזֶה בְּנַפְשׁוֹ כוּ'.
However, although G‑d has, as it were, adjusted His standards in consideration of man’s frailty, even so, at times, a person must focus on core questions: Who is G‑d? How must man serve Him? When a person meditates upon these questions, he will be motivated to feelings of bitterness within his soul.
וְכָל שֶׁכֵּן כְּשֶׁמִּתְבּוֹנֵן שֶׁהָעֲבוֹדָה בְּקִיּוּם הַתּוֹרָה וּמִצְווֹת אֵינוֹ כְּפִי אֱמֶת שֶׁלּוֹ גַם כֵּן כוּ'
Certainly, such contrite feelings should be aroused when one contemplates that his service in the observance of the Torah and its mitzvos is not true even according to the standards of truth appropriate for him. Not only is his Divine service inadequate when viewed on an absolute scale; even according to the standards that have been adjusted for him specifically, he is lacking,
כַּנִּזְכָּר לְעֵיל.
as explained above (at the beginning of the chapter).
וְכָל שֶׁכֵּן כְּשֶׁמִּתְעָרְבִים מַחֲשָׁבוֹת זָרוֹת בַּעֲבוֹדָתוֹ* כוּ'
How much more so does this apply if in the midst of a person’s Divine service, extraneous thoughts, i.e., thoughts of matters inappropriate for the Divine service in which he is involved, occur to him,*
וּבִפְרָט כְּשֶׁמּוֹצֵא עִנְיָנִים בְּדִבּוּר וּמַעֲשֶׂה אֲשֶׁר לֹא לַה'
and particularly, if he finds aspects of his speech or action that were not directed to G‑d,
שֶׁעַל יְדֵי זֶה מִתְרַחֵק מְאֹד מֵאֱלֹקוּת בְּתַכְלִית הָרִחוּק כוּ'.
because through such conduct he distances himself utterly from G‑d.
וּמִכָּל זֶה מִתְמַרְמֵר בְּנַפְשׁוֹ מְאֹד
As a result of all the above, he will be very embittered within his soul
וּבוֹכֶה בְּמַר נַפְשׁוֹ עַל עֹצֶם רִחוּקוֹ כוּ'.
and will cry out bitterly because of his awesome distance from G‑d.
קִצּוּר.
Summary:
עֲבוֹדָה בְּשִׁפְלוּת מֵהִתְבּוֹנְנוּת בְּרִחוּקוֹ וּבְאֹפֶן עֲבוֹדָתוֹ,
The avodah of humility is evoked through meditation on one’s distance from G‑d and the inadequate manner in which one serves Him,
וּבִפְרָט בְּעֶרֶךְ הַנֶּעֱבָד.
especially in relation to the infinite greatness of the One being served, in which instance, everything man does is inadequate.
_______
*) (הֲרֵי הוּא חוֹטֵא וּפוֹשֵׁעַ מַמָּשׁ)
* Indeed, he is deemed an actual sinner and transgressor as a result of such thoughts.20
