A person practicing either approach [whether joy or humility] to avodah can still be filled with yeshus - self-importance and coarseness. Yeshus can surely be present when one follows the approach of joy, for he who loves retains his self-identity. The joy and excitement are consciously felt within his soul. Also, his love and his surging forth in his yearning for G-d are fulfilling his desire to be near G-d and to cleave to Him. Self-love and self-consciousness are thus present [in such a relationship].

(One must devise means of ensuring that his love and joy are characterized by bittul. This was the service of Aharon the High Priest,[64] who kindled the lights [of the Menorah in the Sanctuary. The Kabbalah explains that] the purpose of this was to draw the attribute of Chochmah down into the level of the emotions, so that the middos [too] would be characterized by bittul. Bittul is brought about by the revelation of a higher light. When one meditates on the greatness, exaltedness, and wonder of the Infinite One, a G-dly light shines within one's soul, and this light can bring about bittul.

However, the prospective recipient must first undergo [a process of] preparation. When he has prepared himself to experience the bliss [produced by his awareness] of the exaltedness and wonder of the Infinite One, his soul will be aroused in joy to cleave [to Him] with love. [To achieve bittul, however, further preparation is necessary.] The recipient must prepare himself to receive the G-dly light for its own sake [- purely, and not merely in order to delight in the feelings it produces. Such an approach allows] the G-dly light that shines within his soul to produce bittul. Afterwards, even when he experiences the delight and excitement of joy and love, he retains the sense of bittul and self-nullification.)

[The second approach,] that of humility, although generally involving the negation of self, can still be [followed in a manner] of yeshus. One may be conscious of self even within bitterness and humility. Then, one's humility is not genuine [for the individual has not lost his identity to the point where he is] like utter nothingness. [The Rebbe adds a sentence in Yiddish:] The tzubrochenkeit ("brokenness") is not real to the point that he feels that he is truly gor nit - utterly nothing, and with no sense of self. For the reckoning [of one's thoughts, speech and actions] described [in the previous chapter] has not touched the innermost point of his soul. If he were truly touched to its very depths, he would lose his identity and be utter nothingness. When he is not touched so deeply, his humility is not truly sincere.

Furthermore, it is possible that [though a person attains humility], he feels a secret pride and joy, a sense of gratification [at the knowledge] that he has attained bitterness and humility, and that he is an oved, a servant of G-d. Although these feelings are subconscious, they emanate from the essential yeshus which remains intact within his soul,[65] "undermining the totality" of his service. [Consequently] the bitterness and humility do not produce the [desired] positive effect of elevating his soul, refining his character, and ensuring that he fulfill Torah and mitzvos in a proper manner.

Hence, although he is an oved, his avodah is insufficient, [being characterized] by yeshus and self-consciousness rather than bittul. This explains why he cannot tolerate a colleague who has also attained a certain level of service. [The latter's achievements establish] a parity which impinges on his own yeshus. Hence, he cannot tolerate him, or join together with him. [Instead,] he hates him and tries to exaggerate and publicly expose all of his colleague's faults and inadequacies. He denigrates his avodah in order that his colleague should not be considered comparable or superior to him.

[Furthermore,] even if he is not concerned that others will equal him or consider themselves greater than he, the yeshus of such an individual will not allow him to tolerate the positive qualities of anyone else. For this reason alone he will hate the other, scorn him, and be incapable of communicating peaceably, or linking himself with him.

This is particularly [certain to occur] if his colleague possesses a superior quality, whether in the area of intellect, piety, or purity. He will be infuriated, finding this more than he can bear. Such hatred is compounded by envy, [about which the verse states:[66]] "Envy is as cruel as the grave." (In general, envy is also included in the category of baseless hatred. For his colleague has not harmed him or taken anything from him. Indeed, nothing prevents him from emulating what his colleague has achieved on his own account. In material things too, one envies another's success and wealth even though he has taken nothing from him. [Rather,] it is[67] "G-d's blessing that brings wealth.") [The Sages commented,[68]] "Hate born of envy defies correction."

Summary: Yeshus in Divine service through joy, and means of coping with it; yeshus in Divine service through humility, and the reason for it; yeshus as the cause of hatred and envy.

   

Notes:

64. (Back to text) See addenda to Torah Or, Parshas Tetzaveh, ch. 3; Likkutei Torah, the second maamar beginning Behaalos'cha, ch. 4.

65. (Back to text) [Cf. Chullin 64b.]

66. (Back to text) [Shir HaShirim 8:6.]

67. (Back to text) [Mishlei 10:22.]

68. (Back to text) Kad HaKemach, entry on Envy; also note Mivchar HaPeninim, Shaar 48.