Joy is one of the most important principles of chassidut, to the point that it is impossible to imagine a chassid without the joy that accompanies him. The Baal Shem Tov, and all the Chassidic leaders who followed, placed great emphasis not only on serving G-d with joy, but taught that a chassid be joyful in all his ways and in all his actions.
The Rebbe Maharash detailed a list of things that are “fitting” for a chassid, and in contrast, things that are “not fitting” for him. Among other things he said, “what is fitting for a chassid is to be joyful. What is not fitting for a chassid is to be steeped in sadness.” There is a saying of the early chassidim: “A chassid is a ball of joy and a ball of fire.”
It is self-evident that joy is not a novelty of the chassidic approach. Chassidut did not introduce anything new, for the Torah has no need of innovations. Chassidut merely emphasized and illuminated, with its unique light, the foundations that have existed in the Torah and its mitzvot from time immemorial, and through this, joy too received its proper place.
In the Merit of Joy
In the teachings of our Sages there are countless references to the need for joy, its benefit, and its importance. Suffice it to mention the well-known verse from Psalms: “Serve Hashem with joy.” Maimonides, in his halachic works, greatly extols the praise of serving G-d with joy. The masters of Kabbalah also said wonderful things in praise of joy.
The AriZal (Rabbi Isaac Luria) said that he merited all his lofty attainments solely because of joy. He also interprets in this spirit the verse, “Since you [the Jews] did not serve G-d your G‑d with joy and with gladness of heart ...you will serve your enemies,” (Deut. 28:47). According to his explanation, the emphasis is on “with joy”—meaning: indeed, you served the L-rd your G-d, but you did not serve Him with joy, and that is the sin.
Incidentally, the Alter Rebbe asks about this: Is exile of the Jewish people decreed merely because of a lack of joy? Rather, he explains that joy has the power to nullify accusations that arise due to the sins of Israel; therefore, had joy been complete, the accusations would have been removed.
The masses sometimes identify joy with frivolity, and there is no greater mistake than this. Joy is a most serious matter—even when it bursts forth in an exuberant dance. Chassidut makes a clear distinction between frivolity, which is harmful and negative, and joy, from which there is nothing better to bring about spiritual elevation and refinement.
Joy—Testimony to our Love
True joy stems from firm faith in the Divine unity of creation. It comes from sensing the presence of the Holy One, blessed be He, at all times and in all places. The recognition as well that “everything the Holy One does is for the good” also gives rise to joy. The believing Jew is confident that the Holy One will bestow revealed and visible good upon him —that is, good that is openly apparent even to the physical eye.
Joy in the service of G-d testifies that a person does what he does with love and willingness, not out of compulsion or lack of choice. Joy also eases the difficulties that are sometimes involved in observing the Torah and the mitzvot. Therefore, it is so important that the service of G-d be with joy, especially in the days of the month of Adar, when we are instructed to “increase in joy.”
