My Actions

MyLife Essay Contest

“Every individual is required to do their avoda in accordance with their essential being and their unique qualities. A person who has the ability to pierce pearls or polish gems, yet occupies himself with baking bread (this can all be understood in avoda), although it is a much needed task, nonetheless it is considered as a sin for that individual.” (Hayom Yom, 25th of Nissan) Chassidus demands that we understand ourselves in a thorough way. It requires us to understand our animal soul and our G-dly soul. Chassidus requires us to be aware of and contemplate the Aibishter on a constant basis. Hence our actions need to reflect that we are utilizing our full potential in the service of Hashem.

Chassidus applied can take on an infinite number of forms. I’d like to focus on a foundational concept in Chassidus; its demand for your best efforts in all areas of life. All people should struggle with this concept. The problem is when we accept the situation for what it is and do not try to improve. Throughout this essay I’d like to discuss the power of our actions and the novel approach that Chassidus has taken toward the partnership between a Jew and the Aibishter as discussed in various texts.

Much of the world today searches for self-validation, justification of their actions, emotions, etc. Everything becomes subjective, even when our own subjective reality objectively encroaches upon the well-being of those around us. Much of the moral fabric that has enabled healthy societies to develop has worn away as the individual becomes more important than everyone else. Chassidus focuses on the individual, yet it recognizes a higher purpose. The more one is aware of themselves the more they can share with the world.  This can only be true when the awareness of self is approached through humility as opposed to ego. A healthy understanding of self is critical to truly maximizing your potential. Yet Chassidus does not just encourage being aware of your capabilities, but it demands our focus on the unique qualities that each individual possesses because each individual matters. When one individual has the right focus the world benefits and the reverse is true as well.

Chassidus stresses that you are not a passive actor watching life go by, rather your actions in the lowest and highest (and beyond any definition of high and low) of realms, affects life, the world and beyond. The Maggid taught based on the teaching, “know that which is above you” (Avot 2:1) can also be read “know that that which is above, is from you.”

In the winter of 1952 the Rebbe had just began his second year of leadership, he shared a powerful discourse known as Lo Siheye Meshekaila (translated by SIE and titled “Full Devotion”). In this discourse the Rebbe outlines a progression in avodas Hashem which stresses complete nullification to and awe of Hashem and then developing a love for Hashem. Just as the day begins with modeh ani and then in prayer, hodu, the initial stages of avoda stem from nullification. However, the whole purpose of creation is that we actually make a difference in ourselves and the world around us. The catalyst to bring about these changes is through love. Based on the foundation of nullification to Hashem we then start to contemplate Hashem’s greatness in all the various facets of the world and in our individual lives. Over time and through the help of Hashem one develops this approach in all aspects of avodas Hashem. Reb Yochanan ben Zakai lived in this fashion. Every single moment was utilized in the service of Hashem to the extent that on his deathbed he contemplated for the first time the quality of his service of Hashem. His life was dedicated to making a difference in the world around him through his role as a spiritual and political leader of the Jewish people. The discourse concludes with the tremendous impact our actions have, not just on the world around us, but they affect Hashem’s essence in that our actions illicit a reaction from Hashem’s essence and can change the nature of the world around us.

Our actions are important. They could have tremendously powerful effects, positive or negative. They could even affect G-d’s essence. Such a perspective shifts one’s approach in life to require depth, introspection, cherishing every opportunity to do just a little more and being plugged into the source and we can transform this world into Hashem’s garden.

A similar concept is also found in the Rebbe’s discourse, Yehi Havaya Elokeinu Imanu. In this discourse the Rebbe focuses on how our actions are valued in a certain sense over the Aibishter. When our nullification to the Aibishter directly causes our actions, our actions are able to dictate the Aibishter’s response. The Rebbe analyzes the grammatical properties of the verse that is the basis of the discourse, “Hashem our G-d should/will be with us like he was with our forefathers, he won’t leave us nor abandon us.”(Melachim A 8:57).  The word, “with”, sets up a structure that places the subject following, “with” in a more dominant position than the subject that precedes it. In this case “us”, all of the Jewish people, have something that supersedes Havaya Elokeinu (Chassidus defines Elokeinu as G-d as his energy manifests to be our life force and vitality).

The explanation given is that we have something that Hashem needs. Something that all of creation, the physical and spiritual worlds were created for and through it we can fulfill the desire G-d sought in creation. We have Hashem’s treasure. We have Yiras Shamayim (basic fear and awe of The Creator), the one thing that is completely in our control. “Everything is in the hands of heaven, except for Yiras Shamayim” Brachos 33b. Hashem needs the Yiras Shamayim, which is directly connected to our bitul, in order for us to truly and purely serve Hashem for no ulterior or external motivation. Truly performing mitzvos because I am nullified to the Aibishter and my actions follow naturally. Pure service of Hashem without external wants or desires, intellectual or emotional baggage. Yet even on the most basic understanding and simplest application of Yiras Shamayim that yields action, which is attainable for every individual, the Rebbe brings out the magnitude of our deeds. Near the end of the second chapter the Rebbe says, “The primary focus is the individual’s avoda, the revelation from above  (Havaya Elokeinu) is just to assist the individual.”  Chassidus brings out the power of the individual and the need to fulfill one’s potential being that all of existence, even the Aibishter is depending on you.

People often say, “With Hashem’s help I’ll do XYZ”, yet Chassidus demands for us to act and Hashem will help. Simple Jews and world leaders sought the Rebbe’s advice because the Rebbe did not just say that Hashem will provide. The Rebbe helped develop, or motivated the development of a plan of action for each individual. Yosef Hatzadik’s brilliance in interpreting Pharaoh’s dreams was identified because he was able to create a plan and not just remain in the theoretical. Chassidus requires action, yet that action is to be preceded by an honest evaluation of ourselves and exert ourselves, utilizing our current standing, in trying to connect the Aibishter.

Chassidus demands that we take an honest look at ourselves, our strengths and our weaknesses. Utilize what we have to the fullest and do everything possible to achieve constant improvement. Instead of self-validation Chassidus requires us to work through the issues and strive for greater improvement. Dig to the core of the issue and do the best that we can. It is not asking us to be perfect and on the contrary, our struggle with our imperfections brings the Aibishter greater pleasure than the perfect tzadik, even when we have the same struggle day after day (Tanya, Chapter 27).   Chassidus requires us to give it our best, day in and day out.   As illustrated in the teaching of the Baal Shemtov brought down in Hayom Yom of 28th of Shvat, our body (or any obstacle we may face in avodas Hashem) is not our enemy for it too wants to serve Hashem. We need to coach it, teach it and work with it and ultimately we will be able to accomplish far more. Chassidus wants us to fulfill our potential not someone else’s. Get to know yourself and give all you have to give.

These ideas of introspection and action are applicable to everyday life and not just to torah and mitzvos. In truth every element of life is another expression of Hashem’s divine providence and it can and should be utilized for the service of Hashem, “in all your ways you should know Him” (Mishlei 3:6). The approach to life that a Chassid maintains is felt in every detail to the extent that it is recognizable when he or she walks, eats, or sleeps that the individual is a Chassid.

Each individual is different. Each individual contains unique gifts that the world and the Aibishter are thirsting to receive. Focusing on our individual approach in avodas Hashem through introspection, contemplation, a will, passion and action is living Chassidus. When applied correctly we have a diverse population striving to be the best they can be, do the most for the world around them, given over and dedicated to the well-being of the individuals around them, every minute action carrying with  it boundless energy.

I cannot think of a people that could be more special. The era of Moshiach among other things is described as a world of peace where all humanity is in constant pursuit of Hashem. May we have Moshiach now, but in the meantime we can do our part to try to live with some of the elements of Moshiach today.  We will do our part and the Aibishter will do his.