Joy: The Long Short Way
Essays 2015
MyLife Essay Contest
Many wonder what the “trick” is to happiness. It seems it’s an inherent right of every human being, in the words of America’s founding fathers, an “inalienable right.” Nowadays, it seems, we’re most preoccupied with this pursuit. Perhaps it’s all the free time modern technology affords us. Perhaps it’s the amount of material pleasure the average person in a 1st world country can afford. People are becoming more sentient of the fact that money doesn’t buy happiness, but after all, our “inalienable right” is the pursuit of happiness. In the light of chassidus, however, we see that true joy is attainable. Everyone wants to be joyous, but we seek pleasure as substitute. Joy is infinite1 and thereby cannot be replaced. Pleasure is finite and is interchangeable.2 Joy is easy, accessible and real.
The short answer is that joy is a result of humility, but it will be long and arduous to figure out what that means. However, as intuitive as that may seem, the idea requires clarification. Parenthetically, it is important to know that chassidus is “big enough” for everyone.34 That being the case, many concepts in chassidus are abstract, often resorting to models of dichotomies, metaphors, and qualitative relativities (in order to explain the characteristics of something which is intangible) and metaphysical. This abstraction serves at least three purposes: firstly, chassidus addresses life at its core and root. The advantage of addressing anything at its core and root is we can understand why the ramifications are the way they are more efficiently than tackling only the ramifications. It is the difference between a proper plan and damage control. The second reason why chassidus teaches us in abstract form is that it could be applied to all people in all situations. The third reason, which is intimately related to the first two reasons, is that chassidus is designed to be learned from teachers5 (mashpi’im) who teach both informatively and by living example.
In the style of chassidus, let us examine the dichotomies of joy as opposed to depression and humility as opposed to gasus haruach (loosely translated as egotism, literally means “coarseness of the spirit”).6
We believe that G-d creates the world (something) out of nothing. It is a statement often taken for granted, yet carries great weight. To say, “Something out of nothing,” implies that we, the universe, and all therein exist and that where we come from is nothing.7 Yet, G-d isn’t nothing. The whole reason why we say that we come from “nothing,” is that our source is transcendent to the effect that it might as well be “nothing.” The real “something” is G-d Himself. It is we that don’t really exist, or more precisely, are like non-existent as it is explained in many places in chassidus.8
The common understanding of humility, is to be self-deprecating and to lack self-esteem.9 Nothing could be further from the truth. Humility means the lack of self-absorption. If a person tries to be happy based on their own accomplishments, although they may be successful, their joy (supposing they find actual joy and not just pleasure10) will only be commensurate to their efforts. Furthermore, since a limited thing can only give limited pleasure, after a while, the person will seek different means of achieving joy or pleasure. Yet in order to understand joy, we need to understand humility. The Alter Rebbe explains11 that the prerequisite of joy (which he explains is a result of binah1213) is the bittul14 of chochmah.15
In the words of the Rebbe,16 “In order to have simcha in G-dliness, one must first have bittul. Where there is bittul, there is a high quality expression / gift of simcha from On High. This is not the case where there is self-consciousness…Ostensibly, this is wondrous; the two concepts, simcha and bittul are [seemingly] diametrically opposed. Humility17 is expressed by an overall collapse of a person and their personality, whereas joy is expressed by a general expansiveness of the person and personality.
“[The truth is], humility is not a low self-esteem as a result self-deprecation and finding faults in oneself. Humility is a product of the lack of self-absorption; that although a person knows their positive qualities and advantages, they don’t dwell18 on their own existence…the person doesn’t credit themselves for all their greatness. The person realizes that their greatness [i.e. the quality of their Divine service] is a [spiritual] inheritance from our forefathers.
“…And this the meaning of the verse,19 ‘And Moshe Rabeinu20 was verily the most humble of men…’ That although he knew his greatness [he didn’t credit himself for his achievement]. This is because he was aware that [his greatness] was granted to him from On High. [Moshe Rabeinu] made the following consideration: had someone else been granted the same abilities as he, they would be as great as he, furthermore, they would have revealed an even greater potential.
“This type of humility is an impetus21 for joy. Joy is a result of receiving a gift. [A gift] is something which is [purely] profit, [something] which comes without effort. This is not the case with a[n earned] wage, [where the profit is commensurate to the effort invested] where there is nothing to be joyous about.22
“Therefore, when humility is not present, and the person is self-conscious and aware of their own greatness, their joy (which comes from what they have)23 is incomplete.24 Firstly, because they feel entitled to what they have and secondly, if the person is missing anything [in life], it will be cause for depression.”
From what the Rebbe said, we see the chassidic definition of humility, joy, ego25 and depression. We also see the causative relationship between humility and joy, and ego and depression. The “self-made man” cannot achieve joy and is destined to be frustrated and depressed. The humble person will not only be joyous, but will experience pleasure in G-dliness.26 27
Earlier we spoke about G-d being the real “something” and creation being the real “nothing.” Based on what we just said we can say that when one is humble, one humbles oneself to the real “something.” The “self-made man” is the real “nothing” and the humble person is an extension of G-d Himself.28
The purpose of chassidus is to practice its teachings. As the Alter Rebbe Writes in Tanya29 that he writes the book to explain the long short way to fulfill the verse “For it is very near to you in your mouth and in your heart, to do it.” It must have practical application.
One exercise everyone can do, is to write a list. Try to think of all your talents. Think about all the great things about you, your personality, your body. Think about what you have. Think about the good things you have done for other people and for G-d today— last week— last year. Go through your list and thank G-d (out loud) for giving you these talents, abilities and skills out of unconditional love.30 31 The reaction of a normal person will be to feel appreciation for the love and this will lead (organically) to humility and joy.
Footnotes and Sources
2. This means that following our passions is not a viable means of sustaining pleasure and we will sooner or later replace our passions
4. For exceptions to this principle see Tanya, Ch, 17. Also see Igros Kodesh,
6. In our context will be translated self-consciousness or absorption
7. See Tanya, Shaar Hayichud Ve’Emunah. Also, Torah Ohr, Miketz.
8. Sefer HaMaamorim, BeYom HaShmini Atzeres, 5659
9. Sefer HaMaamorim, Chaye Sarah, 5712
10. Since translations don’t carry the same weight as the original terms in the Holy Tongue, I am differentiating between “pleasure” and “joy.” “Pleasure,” (taanug or תענוג) I am defining as a self- absorbed experience, that although it is transcendent to some degree, it nevertheless stems from the vantage point of the self and the benefit one receives. “Joy,” on the other hand, I’m using in the stead of “simcha,” (שמחה) which, as I’ll explain, is selfless.
11. Torah Ohr, Drushim L’Sukkos
12. Binah (בינה), loosely translated as “understanding,” takes on a more abstract meaning in chassidus. More closely related to the concept of building (בנה) and dissecting and deducing (דבר מתוך דבר להבין).
13. In the maamer, the Alter Rebbe defines binah, as “revealing that which is concealed,” i.e. discovery. He explains how the abstract definition of “wine” is the same as that of binah based on the adage of our sages of blessed memory “[when] wine enters, secrets exit.” This is a common example of using the abstract meaning of words to deduce practical lessons from anything.
14. Usually translated as humility or abnegation. Abstractly speaking, it means “void.” In the context of kahrus (“kosher-izing”) for exaple, bittul is the process of something loosing its identity or taste in the “vastness” of another dish or other foods.
15. Chochmah is usually translated as “wisdom.” The meaning of chochmah (חכמה) in chassidus is, as the Alter Rebbe explains, is “ko’ach mah” (מה כח) “the power of what,” which he explains as the lack of identity of a thing or of the self (hence the word “what”). He explains that the abstract meaning of chochmah is the initial flash of intuitive thought, seeing with the mind’s eye without deducing or understanding any details. Chochmah is creative and comes from “nowhere” (kesser, קתר). Chochmah is the ideological “seed,” often compared to the seed of a tree, person, or idea.
16. Sefer HaMaamorim, Chaye Sarah, 5712
17. In this maamer, the Rebbe uses the word, “anava” (ענוה) “poverty.” Seemingly, at least in this context (as in others) the words anava and bittul are used interchangeably.
18. lit. reckon, “mechashev” (מחשב)
20. lit. “our master,” or “our teacher”
21. lit. “vessel,” or “kli” (כלי)
22. Seemingly there is not the reaction, as it were, of joy.
23. Parentheses appear in the original text.
24. Which implies, as we said earlier, that joy which is result of personal effort, is commensurate to one’s effort and thereby limited.
25. The self-absorption we mentioned before.
26. G-dliness is not G-d Himself, rather it is limited expression. Being that G-d is infinite and people are finite, the only experience one can have is a “G-dly” experience. See footnote 25
27. Later on the Rebbe’s maamer (quoted above), he explains that as soon as one realizes the experience he is having, one loses the quality of bittul one just attained. The reason for this is pleasure (as we said earlier in footnote 8) is self-absorbed.
28. As we said in the footnote preceding, pleasure (for lack of better words) is self-absorbed and limited. Since the joyous person is humbled to G-d (which as a result means living free of self-absorption, i.e. limitation) the person becomes an extension (“merkava” [מרכבה]) of Him.
30. Mrs. Nechama Dina Zweibel (a natural healer and chossid of the Rebbe) advises to give a coin to tzedoka for each item on the list and say, “Great is tzedoka that it hastens the redemption.”
31. Another good time to think about G-d’s unconditional love is during prayer.