By Rav Baruch Rubanowitz 5785

The Torah’s timeless teachings guide the Jewish people through every era, emphasizing the necessity of integrating joy into religious observance. This perspective becomes particularly poignant in Parashas Bo, which describes the transformation of Bnei Yisroel from slaves in Egypt to a distinct and enduring nation. The story illustrates how embracing both the servitude to Hashem and the joy of being His children equips individuals and communities with resilience and purpose.

Navigating Modern Challenges Through Joy

In today’s interconnected world, external influences challenge the Jewish identity, necessitating a steadfast commitment to Torah values. To counteract these pressures, the community must cultivate a profound sense of joy and fulfillment in religious life. This approach ensures that Jews feel complete and content within their spiritual practices and value system, reducing the temptation to seek gratification from external sources.

Joy serves as a protective measure, fostering satisfaction and meaning. A person who experiences genuine joy in their Judaism is unlikely to feel a void or seek solace outside their faith. This principle applies universally but resonates particularly strongly with children and young adults, who are especially vulnerable to the allure of external stimuli.

The Foundations of Jewish Resilience

The enduring success of the Jewish nation can be traced to the formative experiences during Yetzias Mitzrayim. As Bnei Yisroel transitioned from a family unit to a nation, they were endowed with tools for spiritual survival. Key to this was the dual role bestowed upon them: they were to serve as Hashem’s servants (avodim) and His beloved children (bonim). These roles, complementary yet distinct, provide the framework for a balanced and meaningful Jewish life.

The Mechilta on Parashas Bo elaborates on this duality, highlighting how Hashem’s covenant was conditional on Bnei Yisroel’s adherence to His ways. The nation’s worthiness derived not only from refraining from negative behaviors, such as immorality, gossip, and abandoning their language and names, but also from actively embracing mitzvos. For example, the commandments of the Korban Pesach and Bris Miloh signified their transition to a state of divine service.

Service and Intention: A Symbiotic Relationship

A critical inquiry arises: Does Hashem value mitzvos aseh (positive commandments) or mitzvos lo ta’aseh (negative commandments) more? Each plays a unique role. The fulfillment of lo ta’aseh reflects inner discipline and alignment with divine will, as exemplified by refraining from sin due to Hashem’s command. Fulfillment of the negative commandments is a truer act of religious commitment stemming from the heart. Whereas the essence of aseh lies in action—a function of the body. Performance of mitzvos does help shape identity and reinforces the connection between the individual and Hashem, but it remains a perfunctory act of the body and less an expression of the soul.

Rav Chaim of Volozhin, in his sefer Nefesh HaChaim, explains that while intention enhances mitzvos, the essence of positive commandments lies in the deed itself. The mystical, supernatural effect and benefit to the neshomoh comes mostly from the performance of the mandated behavior. The thoughts of the person when performing the mitzvoh, however noble, only play a secondary role.

There is yet a different benefit stemming from positive mitzvos; external actions tend to shape internal convictions, which is particularly important within the framework of building a nation. Yet, while fulfillment of positive mitzvos are important and helpful, they are not as spiritual, religious or beloved to Hashem as the inner devotion and bond created when one fulfills a negative commandment. 

Negative commandments are essentially a service of the heart, which is the heart of any meaningful religion. Hashem seeks the devotion of one’s heart and not just the behavioral discipline of the body.¹ 

Integrating the Roles of Servant and Child

The dual identity of servant and child encapsulates the Jewish mission. As servants, we act out of reverence and duty; as children, we operate from love and a sense of belonging. The Yetzias Mitzrayim narrative demonstrates how these identities converge. Until the plague of the firstborn, Bnei Yisroel were primarily addressed as servants. However, with Hashem’s declaration of “B’ni Bechori Yisrael” (“My firstborn son, Yisroel”) in Parashas Bo, a profound shift occurred, inviting them to perceive themselves as cherished children. This term of endearment carried itself through the splitting of the Sea and beyond.² 

This transformation underscores the necessity of joy in Jewish life. Servitude without joy risks becoming burdensome, while unbounded joy without structure may lead to complacency. The synthesis of both creates a sustainable framework for spiritual growth and national resilience.

Practical Implications for Today’s Communities

To foster enduring commitment to Torah, modern Jewish communities are advised to prioritize both structured observance with a strong respect for halochoh and adherence to the law and the cultivation of joy with many events fostering sweet memories and meaningful life cycle milestones. 

This dual focus ensures that individuals see Judaism not merely as an obligation imposed upon them but as a natural extension of their identity that they are comfortable with. Children and youth, in particular, benefit from environments that celebrate the vibrancy of Jewish life. When they perceive Torah observance as joyous and fulfilling, they are more likely to internalize its values and remain steadfast in their commitments. Adults, too, thrive when their religious practice is imbued with both reverence and joy, transforming their homes and communities into bastions of spiritual vitality. Shuls, rabbis and lay leaders should try to incorporate events for the community that foster both of these feelings.

Conclusion

The synthesis of servitude and sonship, reverence and joy, lies at the heart of the Jewish experience. As Parashas Bo illustrates, this balance enabled Bnei Yisroel to transition from slaves to a nation with an enduring legacy. By embracing both dimensions, modern Jewish communities can foster resilience, authenticity, and a deep sense of purpose in their service to Hashem. Ultimately, it is this harmonious integration that ensures the continuity and vitality of the Jewish people.

1 This is a truism of Judaism that was misunderstood by many, including early Christians,

Spinoza, Kant, Mendelsohn and many more who have diminished Judaism to conformity in

action.

ריבעמה םיללפתמש ומכ וינב .בוהאו יתחפשמ סחי לע םירומה םיקוספ דועו ףוס םי ירזג ןיב  2