I envy a sincerely religious Jew, such as we call an ehrlikher Yid.18Literally, “an honorable Jew” in Yiddish. He may appear to have guts and limbs like everyone else, but he is really something more. A sincerely religious man is very precious indeed.
The main thing is desire and longing. Of course, this alone is not enough, for it should be realized in action (Likutey Moharan I, 66:4). We are taught that one who is under duress is exempted by God (Bava Kama 28b) – but this is only true when one actually desires not to be exempted. You may be under duress, but you should not be satisfied with the fact that you are exempt. You must long continuously to bring this good desire to fruition.
When you are not willing to be satisfied with the fact that you may be exempted, the desire to complete the task is in itself very beneficial. Then, even if you find the task impossible, you have a worthy accomplishment in the desire alone.19See “His Wisdom” #260; Alim LeTerufah #73, #202.
אֲנִי מְקַנֵּא מְאֹד אִישׁ כָּשֵׁר (שֶׁקּוֹרִין עֶרְלִיכֶר יְהוּדִי), כִּי נִדְמֶה שֶׁהוֹלֵךְ בֶּן אָדָם עִם דַּקִּין וְכַרְכָּשׁוֹת וְאֵבָרִים כִּשְׁאָר כָּל הָעוֹלָם וְאַף־עַל־פִּי־כֵן בֶּאֱמֶת הוּא עִנְיָן אַחֵר לְגַמְרֵי, כִּי אִישׁ כָּשֵׁר יָקָר מְאֹד, אַשְׁרֵי לוֹ.
I envy a sincerely religious Jew, such as we call an ehrlikher Yid.18Literally, “an honorable Jew” in Yiddish. He may appear to have guts and limbs like everyone else, but he is really something more. A sincerely religious man is very precious indeed.
וְהָעִקָּר הוּא הָרָצוֹן וְהַכִּסּוּפִין. וְאַף־עַל־פִּי שֶׁאֵין לָצֵאת בָּזֶה (כַּמְבֹאָר בַּמַּאֲמָר וְיִהְיוּ נָא פִּי שְׁנַיִם, בְּ"לִקּוּטֵי מוֹהֲרַ"ן" ס"ו) כִּי צְרִיכִין לְהוֹצִיא מִכֹּחַ אֶל הַפֹּעַל דַּוְקָא, כִּי אַף־עַל־פִּי שֶׁ"אֹנֶס רַחֲמָנָא פַּטְּרֵהּ" [אנוס, השם פוטר אותו] (בָּבָא קַמָּא כח:) עִם כָּל זֶה, זֶהוּ לְמִי שֶׁרוֹצֶה לָצֵאת הַחוֹב, אֲבָל צָרִיךְ שֶׁלֹּא לְקָרֵר דַּעְתּוֹ בָּזֶה בַּמֶּה שֶׁהוּא פָּטוּר מֵחֲמַת הָאֹנֶס, רַק לַעֲשׂוֹת עֲבוֹדַת ה' בְּפֹעַל (כַּמְבֹאָר כָּל זֶה בַּמַּאֲמָר הנ"ל עַיֵּן שָׁם).
The main thing is desire and longing. Of course, this alone is not enough, for it should be realized in action (Likutey Moharan I, 66:4). We are taught that one who is under duress is exempted by God (Bava Kama 28b) – but this is only true when one actually desires not to be exempted. You may be under duress, but you should not be satisfied with the fact that you are exempt. You must long continuously to bring this good desire to fruition.
אַף־עַל־פִּי־כֵן גַּם זֶה טוֹב, כְּשֶׁאוֹחֲזִין בָּזֶה שֶׁאֵין רוֹצִין לָצֵאת עִם הָאֹנֶס, רַק שֶׁכִּסּוּפוֹ חָזָק וּרְצוֹנוֹ תַּקִּיף מְאֹד לִזְכּוֹת לַעֲשׂוֹת עֲבוֹדַת ה' בְּפֹעַל. וְזֶה הָרָצוֹן בְּעַצְמוֹ טוֹב מְאֹד. וְאִם אַף־עַל־פִּי־כֵן הוּא אָנוּס וְאֵינוֹ זוֹכֶה אֶל הָעֲבוֹדָה, הָרָצוֹן הנ"ל בְּעַצְמוֹ הוּא טוֹב מְאֹד.
When you are not willing to be satisfied with the fact that you may be exempted, the desire to complete the task is in itself very beneficial. Then, even if you find the task impossible, you have a worthy accomplishment in the desire alone.19See “His Wisdom” #260; Alim LeTerufah #73, #202.