Chassidus, which emphasizes so strongly the importance of knowing and recognizing the greatness of G-d, and the need to serve G-d out of love and awe, emphasizes no less the importance of accepting the yoke of Heaven. And, even more than that, accepting the yoke is the foundation and basis of all of one’s G-dly service. If this foundation is not sufficiently strong, knowledge and intellect do not achieve their purpose. Not only that, but it is possible that the intellect itself may lead a person into negative directions.
Thus writes the Rebbe Rayatz: "One with great and broad understanding, who relies on his intellect, is more prone to error than one who performs all his actions with acceptance of the yoke and does not follow reasoning at all. This was the sin of King Saul, who followed reasoning, and Samuel the Prophet rebuked him: 'Behold, to obey is better than a peace-offering...' (I Samuel 15:22).
“From this we see the great virtue of simple people, who fulfill G-d’s commandments with acceptance of the yoke of Heaven in pure faith, over those wise ones who follow reasoning, relying on their understanding, and for the most part err in their comprehension and sin regarding the true intent."
Without Reasoning
Acceptance of the yoke is the simple meaning of the Sages statement, “mitzvot require intention.” This does not mean that one must contemplate, while performing the mitzvah, the unifications and Divine influences that result above from the mitzvah (as is known regarding the Kabbalistic and Chassidic intentions (kavanot) of the mitzvot). This is not obligatory according to Jewish law. The necessary intention is simply acceptance of the yoke. A Jew performs a mitzvah because it is G-d’s commandment, and he does not need to seek a reason. One must act with acceptance of the yoke, even if there is no apparent reason for the mitzvah. (Tzemach Tzedek, Ohr HaTorah, Bamidbar, p. 293)
The Alter Rebbe explains (Likkutei Torah, Shelach 40:1) that there is a special virtue in performing a mitzvah out of acceptance of the yoke: "One who performs a mitzvah to create a unification in the higher worlds—his action is not counted as service (avoda), since there is a reason behind the action. Rather, one should not seek any reason for the mitzvah, and should perform it out of acceptance of the yoke, even if no unification is achieved, such as if we were commanded to chop wood.
“For G-d is exalted alone, and His main connection to creation is through being King, and therefore He can only be drawn down through acceptance of the yoke, and through it the unification is accomplished. This is what is meant by 'mitzvot require intention,' i.e., acceptance of the yoke, since it is the King’s commandment."
Joy in Service
Yet, performing a mitzvah out of acceptance of the yoke does not mean forced or gloomy action. The Alter Rebbe says that service out of acceptance of the yoke must be accompanied by joy—the joy of having merited to serve G-d.
In a Chassidic gathering, the Rebbe Rashab said: "In the heavenly palaces, entrance is given only to those worthy of it, and one who is unworthy—even if he is noble, learned in Torah, and wise in Divine understanding—may not enter. Acceptance of the yoke of the Kingdom of Heaven and the simplicity of fear of Heaven are the keys that open all the locks of the palaces above."
