Serve G-d with Joy
Rabbi Aryeh Citron
Parshat Ki Tavo
Sponsored by Steven Schmutter in honor of his wife and children. May Hashem bless them all, amongst all of Israel, with health and happiness in the coming year
Serve G-d with JoyIn this week’s Torah portion[1] Moshe prophesizes that if the Jews follow G-d’s commandments they will receive tremendous blessings: blessings in the field and in the city, blessings for children and wealth, blessings of military and spiritual success. He also warns them that should they choose not to follow G-d’s commandments, they will be the object of terrible misfortunes and tragedies. The Talmud says that this portion is always read before Rosh HaShana to signify that the year and its curses should be finished (and the new year and its blessings should begin).[2] The Radomsker Rebbe explains that in case we still deserve any curses in the previous year, we can discharge this by reading them. (This means that since the purpose of suffering is to bring one closer to G-d, so if one can achieve that closeness by reading those curses then the actual curses are not necessary.) The curses can then be transformed to blessings since the ultimate goal of the curses is in fact to show G-d’s deep compassion.[3]
Towards the end of this section, the Torah writes: “Because you did not serve the L-rd, your G-d, with happiness and with gladness of heart, when [you had an] abundance of everything, so you will serve your enemies… in hunger, thirst, destitution, and while lacking everything…”[4]
It is difficult to understand why we deserve to receive such terrible curses for simply not serving G-d with happiness. This implies that if we serve G-d, but do so without happiness, we deserve punishment.
The commentaries offer several explanations for this:
1) All of the curses are measure for measure. If we do not serve G-d with a glad heart, the specific punishment for this is: “You will serve your enemies.” If we do not appreciate the bounty that G-d gives us (“when [you had an] abundance of everything”), we will be stripped of it, as the verse continues: “[when you are] in famine, thirst, destitution, and lacking everything.”[5]
2) Serving G-d without joy is considered an inferior form of serving G-d, whereas serving G-d with joy is considered the perfect way to serve G-d. The reward for serving Him is only given to those who serve Him with joy (as this is a sign of their sincerity). While serving G-d without joy (which is a sign that one does not appreciate the mitzvot and is doing them only for an external reason) is in fact deserving of punishment.[6]
3) One who is despondent cannot serve G-d properly and will eventually forget about Him completely.[7] Thus the lack of joy in serving G-d is the beginning of a downward slide which in turn may lead to behavior that warrants these curses.[8]
Joy for What?
· A Jew should be filled with joy simply because he was chosen by G-d to be part of the nation that serves Him. If a Jew is not joyous during the day, it is a sign that he didn’t recite the blessing of Shelo Asani Goy (thanking G-d that we are Jewish) with the proper focus.[9]
· One should be joyous when they think about the fact that Adam HaRishon, the first man, had to toil to make his clothing and bread. Whereas we can acquire these things fairly easily. Similarly, one should contemplate upon the fact that our forefather Abraham exerted himself greatly in order to reject paganism and believe in only one G-d. Our ancestors labored in Egypt in order to be prepared to receive the Torah and its sublime Mitzvot. We now have all of these wonderful, readily available ways to achieve communion with G-d. One who realizes this should be filled with joy and gratitude to G-d.[10]
Joy Despite…
· Suffering
o One should endeavor to receive G-d’s punishments with joy. The Mishna says that one should bless G-d for bad news as one does for good news.[11] This is because everything G-d does is for a greater good. The good that is hidden within a negative experience is in fact a deeper good than a revealed blessing.[12]
o Truthfully, one would have preferred not to undergo suffering. But when G-d decrees suffering upon him and he cannot escape from it, he should accept it with joy.[13]
· Having Sinned
o Even if one sinned and has not yet done a proper Teshuvah (repentance) for his sins, he should not be depressed. Rather his should designate a time (preferably at night) to contemplate his actions and rectify them (see below). During the rest of the day, one should not even think about these sins as doing so will bring one into a state of depression which will only lead to more sinning.[14]
o After doing Teshuva and confessing one’s sins, one should firmly believe that G-d forgave him for his misdeeds, and he should rejoice in this fact.[15]
o When one studies Torah after doing Teshuvah from one’s sins or after simply being involved in mundane affairs, one should be filled with joy that he is returning to cleave to G-d after having been distanced from Him.[16]
· Being Tested
o If one is disturbed by sinful thoughts, he should not be dejected. On the contrary, one should rejoice in the opportunity to dispel these thoughts and fulfill the mitzvah of “not turning after your hearts and after your eyes.”[17] In fact, if these thoughts occur to a person during prayer, it is a sign that his prayers are meaningful which is why his yetzer hara (evil inclination) is trying to disturb them. He should immediately remove these thoughts from his mind and resume his prayers or work.[18]
In the Merit of Joy
· The prophets were only able to prophesize when they were in a state of joy. For this reason:
o Yakov Avinu (our patriarch Jacob) did not receive prophecies during the years he was mourning over the “death” of Yosef (Joseph).[19]
o Elisha the prophet who was in mourning after his master Eliyahu was taken away could receive his prophecy only when a musician played music for him.[20]
o Yonah ben Amitai (the Prophet Jonah) received his prophecy during the Simchat Beit Hasho’evah which was a time of singing, dancing and rejoicing.[21]
· One merits a blessing in parnassah (livelihood).[22]
Joy versus Frivolity
True joy comes from a sense of humility in G-d’s presence; one is happy with whatever one has and does not believe he deserves more than that. If one is happy because of material accomplishments, he may become arrogant as a result of which his happiness may turn into frivolity which is empty happiness.[23] Our sages spoke very negatively about frivolity.[24]
Depression
· The great Rav Aharon of Karlin would say: “Although depression is not a sin, it causes one to, close off his heart from G-dliness, and that effect is more detrimental than the effect of the worst sins.”[25]
· Nothing blocks a person from reaching wisdom and understanding as much as depression.[26]
· Depression is a result of arrogance. One thinks: “I deserve this or I am missing that.” In fact, one should only be concerned with what Hashem (G-d) is “lacking.”[27]
· A humble person will accept whatever G-d grants him with joy.[28]
Depression versus Remorse
From time to time, especially in the month of Elul, one should spend time reflecting on his behavior. One should then realize the gravity of his sins and feel true remorse over having committing them. Although these feelings are similar to depression, they are not actually the same. Depression is a lifeless, energy-draining feeling. It is a dead end that has no positive outlet whereas remorse is a feeling that one must change and become better. This is a positive emotion that will bring good results.
Rav Aharon of Karlin would say: If one is not sure whether one is feeling depressed or remorseful, this can be tested by the end result. If one goes to sleep after the feeling or one becomes angry at one’s fellow, that is a sign that he was feeling depressed. However, if one goes and studies Torah and is happy to help another Jew, it is a sign that he was feeling true spiritual remorse.[29]
In any case (as mentioned above), one should limit the time for feeling remorse for sins to specific times (best in the evening) as thinking these thoughts during the day can cause further damage.[30]
Good Times for Joy
One should strive to be in a positive and upbeat mood all the time. Simply knowing that we are part of the chosen people who have a unique relationship with G-d, should be enough to put a person in a good mood.[31] Despite this, there are certain times when it is especially appropriate to be in a joyful mood.
Some of these times are:
· When studying Torah, praying, or fulfilling mitzvot, as the verse says: “Serve G-d with joy.”[32] One should know that through serving G-d he is connected with the Supreme Being, the Creator of this world and all of the supernal realms.[33]
o This knowledge should give a person more joy than any other matter in the entire world. The Arizal interpreted the verse quoted above: “Because you did not serve the L-rd, your G-d, with happiness and with gladness of heart, מֵרֹב כֹּל - when [you had an] abundance of everything,” to mean: you should have served G-d with more joy than you experienced when enjoying all of your other abundant blessings.[34]
· Be Happy When You Are Happy
o When a person is happy as a result of physical success and blessing, he should make sure that his joy in being Jewish and his ability to serve G-d exceed his joy over his material success. This is alluded to in the verse quoted above: “Serve the L-rd, your G-d, with happiness and with gladness of heart, when [you had an] abundance of everything,” i.e., your joy in serving G-d should be more than that of an abundance of everything.[35]
· Shabbat
o It is a mitzvah to enjoy the Shabbat and to get pleasure on this day. Although there is no obligation to be joyful on Shabbat, per se, the Sifri refers to Shabbat as a day of rejoicing.[36] The joy of Shabbat is not as pronounced as that of Yom Tov on which one should be joyful in a more palpable way.[37]
· Yom Tov
o On the three pilgrimage festivals, Pesach, Shavuot and Sukkot, it is a mitzvah to rejoice with one’s family. As the Torah says: “And you shall rejoice in your Festival--you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow who are within your cities.”[38] For more information regarding the mitzvah of rejoicing on the holidays, see http://www.chabad.org/library/article_cdo/aid/1192936/jewish/Rejoicing-on-the-Holidays.htm
- The Month of Adar
· In the Messianic Era
o When Moshiach comes, we will appreciate everything we have accomplished during the long years of exile. We will then rejoice in G-dliness like soldiers who have finally won the war.[41]
[1] Deut, 28
[2] Megillah 31b
[3] Tiferet Shlomo Parshat Tavo, see also Pri Tzadik, Tavo, number 10
[4] Ibid, verse 47 and 48
[5] Ohr HaChayim, see also Rabeinu Bachayeh
[6] Sefer HaIkrim, Mamar 3, chapter 33
[7] Eser Orot, Ruzhin, 35
[8] HaMa’ayan HaNitzchi, page 537
[9] Zikaron LaRishonim, page 32 from Rav Aharon HaGadol of Karlin
[10] Meshech Chochmah, On Deut. 28, 47
[11] Brachot 54a, see there 60b
[12] Tanya, chapter 26
[13] HaMa’ayan HaNitzchi, page 635 in the name of the Slonimer Rebbe (Bais Avrohom)
[14] Tana, ibid
[15] Ibid
[16] Likutei Torah, Tavo, 43 a
[17] Numbers, 15, 39
[18] Tanya, chapters 27 and 28
[19] See Onkelos and Rashi on Gen. 45, 27
[20] Kings II, 3, 14 and 15 “And Elisha said, ’…And now fetch me a musician.’ And it was that when the musician played, the hand of the Lord came upon him.”
[21] Jerusalem Talmud Sukkah 5, 1
[22] Zikaron LaRishonim, pg 33 in the name of Reb Baruch of Mezhibuzh. The final letters of the verse: וְהָיִיתָ אַךְ שָׂמֵחַ – and you shall be only happy, are ח תָ ךְ which spell Chatach, the name of the angel in charge of parnassah.
[23] Ohr HaTorah, Beshalach, 367
[24] Ethics of the Fathers, 3, 13, see Peleh Yo’etz, erech S’chok
[25] Zikaron LaRishonim, pg. 31
[26] Ibid, in the name of the Arizal
[27] Ibid, page 33
[28] Ibid, in the name of Rav Pinchos of Koretz
[29] Ibid
[30] Tanya, chapter 26
[31] Zikaron LaRishonim pg. 33 in from Rav Aharon of Karlin
[32] Psalm 100, 2
[33] See Likutei Torah Parshat Ki Tavo, pg. 43 side a that this joy is one that can be achieved by every Jew.
[34] Shmona She’arim, Sha’ar 7, page 10b , quoted in Tanya, chapter 26
[35] Sefat Emet, Tavo, 5664
[36] On the verse "And on your days of rejoicing" (Numbers 10:10)
[37] Hitva’aduyot, Tavo 5748, note 14 On Shabbat, the joy that is felt is subsumed within the overwhelming feeling of pleasure, as candlelight which is subsumed, and therefore not noticed, in the light of day.
[38] Deut, 14, 16
[39] Taanit 29a
[40] Elyah Rabba 635, 8 based on Rashi on Taanit ibid D.H. Mishenichnas. See Likutei Sichot, 16, page 344
[41] Ohr HaTorah, Beshalach, 474 See also Ta’anit 31a