The Path to Purpose

MyLife Essay Contest

Being an educator of Jewish youth and teenagers I often encounter questions regarding the necessity for the fulfillment of various Jewish practices. The questions most frequently asked, and which can be attributed to the largest number of sects, address the need to constantly study Torah. Unfortunately  one can hear from many students remarks such as “I am here only because my parents put me here.” Or “Why do I need to learn Torah anyway?” In this essay I will attempt to give the true response, and as will be evident in the end, the response is not only an answer to this question, but rather a new view on life and all responsibilities incumbent on any individual during his or her life time.

The answer can be found in every Chassidic discourse. Being that Chassidus by definition is the exposition on the essence of each and every existence, consequently, every Chassidic teaching will teach a lesson in the Chassidic method of overcoming challenges and self-refinement.

As introduction, the Alter Rebbe writes on the introductory page to the Tanya that the entire holy book is coming to explain, and is founded on the verse “…this matter [loving G-d] is very close to you, in your mouth and your heart, to do it.” Through all of its chapters, the author elaborates on the thought processes required to access and understand the necessity to learn the Torah and observe its Mitzvos, as well as to instill within the reader the conviction to bring these efforts to actual fulfillment. The Alter Rebbe stresses that this is not an impossible task, although it seems daunting at first. The ability to do this is something we all possess.

To address the issue more specifically we will reference the famous discourse from the fifth Lubavitcher Rebbe, the Rebbe Rasha”b, Samach T’Samach [5657], which marked the wedding of the previous Lubavitcher Rebbe, Rabbi Yosef Yitchak. There he addresses the intriguing topic of Simcha: happiness. To explore all the concepts of that discourse is beyond the scope of this essay, but for the purpose of this paper I will cite the pages from Sefer Ma’amorim 5657 pages [264] רסד-[259] רנט. In those pages the Rebbe Rash”b draws a distinction between happiness and enjoyment, and explains how it is happiness that touches the core of a person.

To fully appreciate the depth of this idea, we will first summarize the various layers of the human personality as seen from the perspective of Chassidus. The following ideas can be found many places in Chassidic writings, including Kuntres Inyono Shel Toras HaChassidus note 130 and 131, and Tanya chapters 3 and 4. One will find that when discussing self and spirit, the “Yiddishe Neshama“, Chassidus addresses its complexity by breaking the soul down into five distinct levels; the highest, and it’s essential state of being, known as Yechidah. Lower than that, in order of increasing revelation of G-dliness, are the four expressional levels called Nefesh, Ruach, Neshama, Chayah. The three lower levels, Nefesh, Ruach, Neshama[abbreviated NaRa”N] can be described as external forms of expression; paralleling the cognitive, emotional, and concrete responsiveness, each either being stimulated by, or reacting to, an outside cause.

The fourth level, Chayah, in a certain way, is a quasi-essential level. On one hand it is not the essence of the soul, and therefore is an expression in the realm of definition. This style of expression however, is not like the lower three aspects of the soul which are motivated by one’s surroundings; rather at the level of Chayah, this expression is inspired by the inner nature, of the individual himself. It is therefore a complete expression of his true being.

This level parallels the power of will; the “needs” of the soul. However a soul or any quintessential being cannot be lacking anything, therefore this want or need is not satisfying a hunger and is not driven by what the soul can gain from the desired substance, rather this “want” is one of a different nature. When one’s reality is on a plane where he is not affected by external stimuli, as is this level, any relationship or bond is initiated solely by the individual himself. Thus, the soul’s “needs” are part and parcel with its essence. Normally one’s needs are “I want because it…” this will by contrast is “I want because I….”

There is only one way to label Yechidah– “me”; the person or thing itself as it stands on its own. When experiencing this reality one is completely content with his existence, unfazed by anything, and requires nothing to make his being complete. Therefore this level parallels the power of Ta’anug or pleasure.

Again, this is not the pleasure one experiences when enjoying food or any other worldly pleasure outside of his existence, but rather an ultimate form of pleasure, one that comes from just enjoying being “me” – the real essence of who I am.

Now we may better identify and apply the concept of happiness. The Rebbe Rasha”b writes that one should not be fooled, and mistake enjoyment for happiness. When one has a burning love for G-d he will enjoy serving him, but this service is built and founded on an emotional experience. True happiness is a state that one will find himself in, only when the reality he experiences is a result of his essential being. This can be defined as purpose. Purpose means that one has realized his true self and found the goal for which his existence came into being.

There exist many other schools of philosophy and theories on how to reach true happiness, but even those which believe in purpose, state that a human being can find his own meaning and devote himself to it in order to achieve happiness. However, such goals may well provide only temporary satisfaction. Chassidus, however, teaches that G-d created the world with a general purpose, and every created being has a piece of this within, defining his or her own specific purpose. Fulfillment of that purpose is the soul’s way of saying, “I am finally being my true self and taking ultimate pleasure in my existence.”

True happiness means a real experience of self, and not necessarily does that equal emotional enjoyment. There is a famous explanation for the question found in a dialogue from the Gemara (Shabbat 118) “with which Mitzvah was your father most careful?” If every commandment must be fulfilled completely, how can one be more careful for the fulfillment of one Mitzvah than another?  When one encounters a challenge in life this is often a sign that it is this specifically that is his special mission. Hashem often provides us with the opportunity to reach higher levels of holiness by excelling  in, and overcoming, the difficulties that arise in that area of divine service. It is self-evident that bending one’s self from his natural inclination will not result in emotional enjoyment; nonetheless, happiness will be attained when focused on an objective and keeping his purpose in mind.

This does not come to exclude emotional enjoyment when fulfilling the purpose for which one is created. On the contrary, once one reaches a coherent conclusion that this is the correct thing to do, and furthermore, that it is his very reason for existing, this will undoubtedly lead to a passionate delight in his mission providing him with emotional enjoyment as well.

A servant who concludes that his sole purpose is to perform the will of his master will be happiest when he does his master’s bidding even if it is not a desirable chore. Similarly, nobody likes handling dirty pampers, but when a parent feels that it is his responsibility and true inner desire to provide for his child then he will derive the greatest pleasure by changing diapers. Not because the task itself is an enjoyable one, but because he knows this is his purpose.

Torah and Mitzvos are one with every Jew’s existence. When performing them, it touches one’s very essence and core and therefore a Jew’s true happiness can only come from fulfilling them, and thereby his G-d-given purpose. This is the meaning of the word found in Chassidus – Hisbonenus; contemplation. It does not mean that one can draw a map of the spiritual dimension at the end of his thought process, rather that he realize and internalize his purpose, and then he will have a real excitement in accomplishing it.

Just as all other Mitzvos contain this dimension of purpose; it exists equally and is perhaps even more pertinent in the Mitzvah to constantly study Torah, which we began with. G-d’s purpose, namely revealing his divine presence in the lower realm is beautifully embodied in the fulfillment of this obligation. Through learning Torah one infuses the human psyche, the hallmark of concrete reality, with divine wisdom and brings G-d’s plan to fruition. When purpose is the driving force behind one’s life, every manner of its fulfillment will bring him pleasure.

This can be applied to any area of life as well, for example work, marriage, or parenting. The process is to find his purpose in each situation, and to make this purpose his focus. When working, one works to provide for oneself and loved ones. In marriage one’s goal should be to find ultimate unity with his or her spouse. As a parent the foremost objective is to guide the growth of one’s children that they should strive in the proper and upright path. That is real success, and through this an individual is sure to find true joy and happiness.