Breaking Through Barriers: Section 3

As explained in Iggeres HaTeshuvah,1 the higher rung of teshuvah is “clinging [to G‑d] spirit to Spirit, [a level even loftier than] ‘kisses’2 [in metaphoric terms].”This is expressed in the Divine service of prayer, and, in particular, through the study of the Torah, of which it is said:3 “The commands of G‑d are just, bringing joy to the heart.” [Indeed,] there are halachic rulings4 that emphasize how Torah study leads to happiness.

The above [receives greater emphasis] from the explanation of the verse:5 “…because you did not serve G‑d your L‑rd with happiness and gladness of heart.” Rambam interprets6 this verse as a mandate to serve G‑d with happiness7 to the extent that one “dances wildly and cavorts with all his strength.”8 In addition, there is the well-known interpretation of this verse by the AriZal9 that emphasizes how Divine service must be characterized by happiness.

The degree of one’s happiness is explained by Rambam in the above source in which he states: “The happiness with which a person should rejoice in the fulfillment of the mitzvos and the love of G‑d Who commanded them is a great service (avodah).” From this, it is understood that the happiness one derives from the Torah is not merely commensurate with one’s understanding. For if so, what is Rambam teaching us? And what work is involved?10 For example, if a person hears good tidings, he will be happy. [No work or service is necessary. Since Rambam mentions the term avodah, meaning “service” and “work,] it is apparent that the happiness must surpass the person’s comprehension [to the extent that] to reveal this degree of happiness, service and work — and, indeed, “great service” and work — are required.

It can be understood from all of the above that the service of teshuvah in the present era should not be characterized or evoked by bitterness, but rather should be motivated by happiness.

Summary

The higher rung of teshuvah is expressed by “clinging [to G‑d], spirit to Spirit.” It is manifest through prayer and Torah study characterized by happiness.

In general, our Divine service (avodah) should be characterized by joy, as indicated by the verse: “…because you did not serve G‑d your L‑rd with happiness and gladness of heart.” Rambam interprets this verse as teaching that: “The happiness with which a person should rejoice in the fulfillment of the mitzvos and the love of G‑d Who commanded them is a great service.” The fact that Rambam uses the term “service” indicates that the person’s happiness must surpass the happiness that could be naturally expected and to reach this desired degree of joy, service and work are required.

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Breaking Through Barriers: Section 2

Breaking Through Barriers: Section 4

Footnotes

Iggeres HaTeshuvah, the beginning of ch. 10; see also Tanya, ch. 46.

See the commentaries to Shir HaShirim 1:2.

Tehillim 19:9.

Shulchan Aruch, Orach Chayim 554; see also Yoreh Deah 384:4.

Devarim 28:27.

Hilchos Sukkah VeLulav 8:15.

To quote Rambam’s words:

The happiness with which a person should rejoice in the fulfill-ment of the mitzvos and the love of G‑d who commanded them is a great service. Whoever holds himself back from this rejoicing is worthy of retribution, as [Devarim 28:47] states: “...because you did not serve G‑d your L‑rd with happiness and gladness of heart.”

Whoever holds himself proud, giving himself honor, and acting haughtily in such situations is a sinner and a fool. Concerning this, Shlomo warned [Mishlei 28:10]: “Do not seek glory before the King.”

[In contrast,] anyone who lowers himself and thinks lightly of himself in these situations is [truly] a great person, worthy of honor, who serves G‑d out of love. Thus, David, King of Israel, declared [II Samuel 6:22]: “I will hold myself even more lightly esteemed than this and be humble in my eyes,” because there is no greatness or honor other than celebrating before G‑d, as [ibid.:16] states: “King David was joyously singing songs of praise and cavorting before G‑d.”

See II Shmuel 6:14, 16.

The simple meaning of the verse is: “Because you did not serve G‑d in a time of joy, when you had an abundance of everything” (Rashi). The AriZal, however, interprets the verse as meaning: “Because you did not serve G‑d with a joy greater than that caused by an abundance of everything.” For as the AriZal explains in the introduction to Shaar HaMitzvos, a person should rejoice in the observance of the mitzvos more than he would from any possible material gain.

See also Shaarei Kedushah, Sec. 2, Portal 4, which quotes this verse and states that if a person carries out his Divine service with sadness, it is like a servant who serves his master with a sad and sour countenance. “This causes the Holy One, blessed be He, and His presence to withdraw from him.”

10.

I.e., the term avodah, used by Rambam and translated as “service,” literally means “work,” i.e., labor that requires strenuous effort.

To explain: There is a certain measure of happiness inherently associated with the comprehension of an intellectual concept. One experiences an even greater dimension of happiness when he appreciates that through understanding a Torah concept, he fulfills G‑d’s will. Rambam is not referring to either of these types of happiness, for both feelings arise effortlessly and there is no need for a person to work to develop them. Since Rambam speaks about happiness that requires avodah — service, toil and work — it is obvious that he has a deeper intent.

From the talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson