Simcha (joy): Difference between revisions
Created page with "thumb Simcha (joy) in Chassidus is presented as a necessity for serving Hashem with joy. In Tehillim it states: "Serve Hashem with joy," this verse has become one of the main principles of the entire Chassidic movement. Divine service must be performed with joy, and when actions are done with sadness and depression, they may lead to negative results. thumb == Simcha in Chassidus == Simcha is one of the..." |
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[[File:זקנים רוקדים.jpg|thumb]] | [[File:זקנים רוקדים.jpg|thumb|Chassidim dancing with joy and spiritual elevation (painting: Zalman Kleiman)]] | ||
Simcha (joy) in Chassidus is presented as a necessity for serving Hashem with joy. In Tehillim it states: "Serve Hashem with joy," this verse has become one of the main principles of the entire Chassidic movement. Divine service must be performed with joy, and when actions are done with sadness and depression, they may lead to negative results. | Simcha (joy) in Chassidus is presented as a necessity for serving Hashem with joy. In Tehillim it states: "Serve Hashem with joy," this verse has become one of the main principles of the entire Chassidic movement. Divine service must be performed with joy, and when actions are done with sadness and depression, they may lead to negative results. | ||
[[File:איור ריקוד.jpg|thumb]] | [[File:איור ריקוד.jpg|thumb|Illustration of Chassidic dancing (by Shalom Feigin)]] | ||
== Simcha in Chassidus == | == Simcha in Chassidus == | ||
Simcha is one of the foundations in the ways of Chassidim. It is told that the Alter Rebbe had intended to call Chassidim by the name "The Joyful Ones." | Simcha is one of the foundations in the ways of Chassidim. It is told that the Alter Rebbe had intended to call Chassidim by the name "The Joyful Ones." | ||
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The true joy in fulfilling mitzvos comes from love of Hashem that comes from true devotion, as we find with Rav Bruna who had a smile on his face the entire day because he connected redemption to prayer, and as we find with Rabbah who was extremely joyful and said "I am putting on tefillin," and similarly Rebbi Zeira in Brachos. This matter of laughter stems from the abundance of pleasure in his soul from connecting redemption to prayer or from the mitzvah of tefillin, to the point of experiencing unbounded pleasure in his soul, which is the cause of laughter whose root is in the essence of the source of pleasure that is not compounded with anything else. Similarly in the negative, the Philistines were mockers, and the joy and laughter of mockery comes from matters of vanity and foolishness that have no substance at all, but come only from an excessive opening of the heart. Likewise, the aspect of "Philistines of holiness" is the expansion and opening of the soul in its essence in laughter and joy that is not compounded with anything, and this is the joy of a mitzvah, where the mitzvah brings one to a state of unrestrained joy and pleasure. However, this comes specifically through the preparation of love and fear, the aspect of supreme love to delight in Hashem. | The true joy in fulfilling mitzvos comes from love of Hashem that comes from true devotion, as we find with Rav Bruna who had a smile on his face the entire day because he connected redemption to prayer, and as we find with Rabbah who was extremely joyful and said "I am putting on tefillin," and similarly Rebbi Zeira in Brachos. This matter of laughter stems from the abundance of pleasure in his soul from connecting redemption to prayer or from the mitzvah of tefillin, to the point of experiencing unbounded pleasure in his soul, which is the cause of laughter whose root is in the essence of the source of pleasure that is not compounded with anything else. Similarly in the negative, the Philistines were mockers, and the joy and laughter of mockery comes from matters of vanity and foolishness that have no substance at all, but come only from an excessive opening of the heart. Likewise, the aspect of "Philistines of holiness" is the expansion and opening of the soul in its essence in laughter and joy that is not compounded with anything, and this is the joy of a mitzvah, where the mitzvah brings one to a state of unrestrained joy and pleasure. However, this comes specifically through the preparation of love and fear, the aspect of supreme love to delight in Hashem. | ||
[[File:ריקוד חסידי.jpg|thumb]] | [[File:ריקוד חסידי.jpg|thumb|Chassidim dancing]] | ||
In many places in Chassidic teachings, it is emphasized that the repetition in the verse indicating the necessity of serving Hashem with joy, "with joy and gladness of heart," shows that it is not enough to be simply joyful; the joy must specifically be abundant. | In many places in Chassidic teachings, it is emphasized that the repetition in the verse indicating the necessity of serving Hashem with joy, "with joy and gladness of heart," shows that it is not enough to be simply joyful; the joy must specifically be abundant. | ||
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== Accepting Suffering with Joy == | == Accepting Suffering with Joy == | ||
Once when a Chassid came to Lubavitch and received great closeness from the Tzemach Tzedek despite not being known as someone of special level in Divine service, the Maharash wondered about this. In response, the Tzemach Tzedek told him: It is difficult to find someone who bears suffering as he does, and he accepts everything with calmness and faith, in the way mentioned in the Gemara "one must accept [suffering] with joy," where accepting with joy doesn't mean breaking out in dance. He is a learned man who understands Chassidus and everyone dismisses him, yet no sign of expansion is noticeable on him. The Tzemach Tzedek concluded: Such a righteous person deserves that good should come to him openly. Three years later, the Chassid came to Lubavitch as an extremely wealthy man, bringing with him a minyan of Chassidim at his own expense. | Once when a Chassid came to Lubavitch and received great closeness from the Tzemach Tzedek despite not being known as someone of special level in Divine service, the Maharash wondered about this. In response, the Tzemach Tzedek told him: It is difficult to find someone who bears suffering as he does, and he accepts everything with calmness and faith, in the way mentioned in the Gemara "one must accept [suffering] with joy," where accepting with joy doesn't mean breaking out in dance. He is a learned man who understands Chassidus and everyone dismisses him, yet no sign of expansion is noticeable on him. The Tzemach Tzedek concluded: Such a righteous person deserves that good should come to him openly. Three years later, the Chassid came to Lubavitch as an extremely wealthy man, bringing with him a minyan of Chassidim at his own expense. | ||
[[File:שמחה.jpg|thumb]] | [[File:שמחה.jpg|thumb|Response from the Rebbe to one of the Chassidim, in which he encourages him about the importance of joy, especially in this time: "Several times I have requested and awakened that in general - '''and especially in this time''' - one needs to be in joy '''etc.''' It is understood that if those connected to me are in joy - this affects me as well (and from the positive you can hear etc.)"]] | ||
== Contemplation that Brings Joy == | == Contemplation that Brings Joy == | ||
The Rebbe's response to one of the Chassidim, in which he encourages him about the importance of joy, especially in our time: "Many times I have asked and encouraged that in general - and especially in this time - one must be joyful, etc. It is understood that if those connected to me are joyful - this also affects me (and from the positive you can infer the negative)." | The Rebbe's response to one of the Chassidim, in which he encourages him about the importance of joy, especially in our time: "Many times I have asked and encouraged that in general - and especially in this time - one must be joyful, etc. It is understood that if those connected to me are joyful - this also affects me (and from the positive you can infer the negative)." | ||
