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Definition of the Service of G-d; explanation of its parts; the merits of each of these parts.

Service may be defined as a beneficiary's submission to his benefactor, expressed in rendering good that is within his power to the latter in return for the favor received . This submission is of two kinds. The first is submission induced by fear, hope, necessity or compulsion. The second is submission arising from a sense of duty, from the conviction that it is right to aggrandize and exalt the person to whom submission is rendered.

Of the first kind is that submission to G-d which has been induced by an external stimulus (the torah), as we have mentioned, and the obligation of which arises from hope of reward or fear of punishment in this world and the next. But the second kind is the submission which arises from an inward urge in the intellect (conscience), innate in the nature of a human being in whom body and soul are joined together.

Both kinds of submission are praiseworthy and lead to salvation in the life hereafter, the world of eternal rest. But one of these leads to the other and is a step by which we ascend to it. The former is the submission induced by the study of the Torah. The [latter] submission which is induced by the urge of the understanding and based on rational demonstrations, is nearer to G-d and more acceptable on seven grounds:

(1) First, For the service (of G-d) induced by the study of the Torah, it may be that the person will be l'shem shamayim (devoted to G-d alone). It may, however, be hypocritical; the aim may possibly be to obtain praise for it and honor among one's fellow-men, since this kind of service is rooted in, and founded on, hope (of reward) and fear (of punishment). But the service of G-d induced by the intellectual urge is wholly and solely devoted to G-d. No hypocrisy is mingled with it, nor any false pretense for the sake of self-glorification, since this service is not founded on hope or fear, but is based on wisdom and knowledge of what service a created being owes to its Creator.

(2) Secondly, service of G-d induced by the Torah is only rendered as the result of hope of reward or fear of punishment; but the service urged by the understanding comes from volunteering of the soul and and its desire to strive with all its might to serve its G-d for His own sake after knowledge and comprehension. For the soul will not freely give all it has, unless it is convinced that what it receives in exchange is greater than what it gives, and this [reward] is that G-d is pleased with it.

Third, the service due to the urge of the Torah is manifested in external good deeds rather than in inward thoughts and feelings, hidden in the heart. But in the service induced by the understanding, that which is hidden in the heart, namely, the duties of the heart, is many times as much as what is seen in the external activity of the bodily limbs.

Fourth, the service induced by the Torah is to be regarded as a path to the service prompted by the understanding. The former is like seed planted in the ground. The study of the Torah is as cultivation is to the soil - ploughing and clearing it. The aid that comes from G-d is like the rain that waters the field. And the fruit that is produced and brought forth is what establishes in the heart - the service of G-d for His sake only, and not prompted by hope (of reward) or fear (of punishment). So our wise men have exhorted us, "Be not like servants who minister to their master upon the condition of receiving a reward . . . and let the fear of Heaven be upon you." (Ethics of the Fathers 1:3).

Fifth, the commandments of the Torah are limited. They are a known number, 613 precepts. But the duties imposed by the understanding are almost countless, for a person daily increases his knowledge of them; and the more his faculty of perception develops and the more he comprehends G-d's beneficences, mighty power and sovereignty, the more will a man submit and humble himself before Him. Hence you find that David (peace be upon him), besought G-d to arouse him to the knowledge of these duties and remove the curtain of folly from his eyes; as it is said, "Open my eyes that I may gaze at the wonders of Your Torah" (Tehilim 119:18); "Teach me, O L-ord, the way of Your statutes..." (ibid. 119:33); "Incline my heart unto Your testimonies, and not to covetousness" (ibid. 119:36). Furthermore it is said "To all perfection have I seen an end; but Your commandment is exceedingly broad" (ibid. 119:96); that is to say, our obligation of service to You for Your continual benefits to us is without limit because there is no limit to the varieties of Your favors to us.

It is also related of some ascetics that they spent the whole of their lives in repentance. Each day they were moved to renewed repentance, because every day their recognition of G-d's greatness increased, and they realized how much they had fallen short in the fulfillment of their obligation of service in the past, as David said, "Day communicates knowledge unto day" (Ps. 19:2). Furthermore, it is said, "Streams of water run down mine eyes, because they kept not Your laws." (Ps. 119:136).

Sixth, the service instructed by the Torah is within the range of a human being's capacity. Provided he is intent upon it and sets about it, it is not withheld from any one who seeks to fulfill it. But the service prompted by the understanding can only be performed with great strength and with the help of G-d, since human power is insufficient to attain it. Hence you find that David repeatedly imploring G-d in Psalm 119 to give him this aid.

Seventh, when service is only derived from the Torah, a person can never be sure that he will not stumble. For in that kind of service, the force of evil passion is always lurking in ambush, waiting for the time when he will neglect it. But when the service is prompted by the understanding, a man can be sure that he will not stumble and sin, for the soul is attracted to service of G-d only after physical lust has been slayed (overcome) and the intellect has obtained the victory over it, and controls it according to his will and desire. Hence, this type of service affords a guarantee against stumbling, and one who has attained it, is guarded from sin, as Scripture says, "There shall no evil happen to the righteous" (Mishlei 12:21).

It is necessary, however, that I should expound some of the advantages of instruction in the Torah, as these occur to me. The grounds that necessitate the urge of the Torah to service of G-d are also seven.

First, man is composed of soul and body. Among his tendencies there are some that tempt him to surrender himself to physical pleasures, indulge in lowly desires, and break the restraining bonds of the understanding. There are also other tendencies that will make him abhor this world and renounce society, because of reverses that he has sustained and continued troubles and sorrows that have befallen him, and so he would turn to the higher spiritual life.

Neither of these plans is praiseworthy. The latter (if generally followed) would bring about destruction of the societal order. The former would lead to his ruin in this world and in the next. The exalted Creator, in His compassion and infinite goodness to man, favored him with a means by which he may improve his condition and direct aright his ways, leading to happiness here and hereafter. This means, which points out the middle road between the understanding and physical desire, is the Torah which is faithful, preserves righteousness outwardly and inwardly, keeps man away from his lusts in this world and reserves for him his reward at his latter end, as Scripture says, "Incline your ear and hear the words of the wise ... or it is a pleasant thing if you keep them within you . . . That your trust may be in the L-ord, I have made known to you this day . . . Have not I written to you excellent things in counsels and knowledge, That I might make you know the certainty of the words of truth; that you might answer the words of truth to them that send unto you" (Mishlei 22:17-21).

Second, the inducing by the understanding does not lead to the recognition of active obligations in the service of G-d such as prayer, fasting, tzedaka (charity), maaser (tithing), acts of kindliness. Nor does one attain knowledge of the types of punishments incurred by one who is negligent in the service. In all this, there is need of a framework and a boundary in the way set forth by the Torah and the prophet's instruction, so that by their combination the Divine purpose may be explained in orderly fashion - that purpose being the service of G-d, exalted be He, as it is said, "And G-d made it, so that man should fear before Him" (Koheles 3:14) ; that is to say, G-d gave us a law to teach us His service.

Third, the intellectual urge cannot include equally all who are under the obligation of service, because some human beings are of limited intelligence, while some are superior in understanding. But the urge of the Torah applies equally to all who have reached the status subjecting them to this service, even though they vary in their understanding of it, as we have noted at the close of the first treatise of this book.

It sometimes also happens that an individual falls short in some duties and exceeds in others. The intellectual stimulus varies in different individuals in accordance with their capacity of recognition. But the urge of the Torah is not subject to variation. Its form is the same for the child, the youth, one advanced in years and the old man, the wise and the foolish, even though the resulting practice varies in different classes of individuals. And so Scripture says in regard to the all encompassing character of the instruction of the Torah for all the people, "Gather the people together, men and women, and children, and the stranger that is within your gate, (that they may hear and that they may learn and fear the L-ord your G-d . . .)" (Devarim 31:12). Further, it is said, ". . . you shall read this law before all Israel in their hearing." (Devarim 31:11).

Fourth, it is recognized that the obligations of human beings to render service are proportionate to the degrees of benefits bestowed upon them. In every period there have been events which occasioned one people to be singled out from all other peoples for special benefits that G-d bestowed on it. It follows that individuals belonging to that people are on that account under special obligation to render additional service to the Creator beyond that required of other peoples. There is no way of determining by the intellect alone what this service should be. Thus G-d chose us from among other nations by bringing us out of the land of Egypt, dividing the Red Sea and bestowing other benefits subsequently, too well known to be mentioned. Furthermore, the exalted Creator specially distinguished us from all other nations by designating us for the service for which we are under an obligation of gratitude to Him; and, in return for our acceptance of this service, He has assured us a reward in this world and in the next, - an abundance of grace and goodness, emanating from Him, that is indescribable. All this can only be clearly made known to us by the Torah, as Scripture says, "You have seen what I did unto the Egyptians and how I bore you on eagles' wings, and brought you unto Myself. Now, therefore, if you will obey My voice indeed, and keep My covenant, (then you shall be a treasure unto Me above all people) and you shall be unto Me a kingdom of priests and a holy nation" (Ex. 19:4-6).

Fifth, the stimulus of the Torah is a preparation for, and introduction to that of the Understanding, the reason being that a man in his youth needs training and guidance, and restraint from yielding to his passions, until the time comes when his understanding has become strong and firm. So, too some women and frivolous (superficial) men do not follow the intellectual lead, because its control over them is weak and loose. This condition made it necessary to provide guidance of a medium character which they can endure and which will not be impossible for them to stand. Hence, the instructions of the Torah revolve around hope and fear - the poles of its axis.

Whoever does not fall short in fulfilling the obligations of this service belongs to the class of the pure pious ones and is worthy of reward in this world and in the next. But one who rises from this stage to the service of G-d, induced by reason, reaches the degree of the prophets and the elect of the Supreme - the saints. His reward here on earth is joy in the sweetness of the service of the L-ord, as the prophet said, "Your words were found, and I did eat them; and Your word was unto me the joy and rejoicing of my heart; for I am called by Your name, O L-ord G-d of hosts" (Jeremiah 15-16); furthermore, "The righteous shall be glad in the L-ord and trust in Him; and all the upright in heart shall glory" (Ps. 64:11) ; furthermore, "light is sown for the righteous, and joy for the upright in heart" (Ps. 97:11). His reward in the world to come will consist in his attaining the highest illumination which we are unable to describe or picture, as it is said, "If you will walk in My ways and if you will keep My charge... I will give you a place to walk among these that stand by" (Zachariah 3:7); further, "How great is Your goodness which You have laid up for them that fear You, which You have done for them that trust in You before the children of men" (Ps. 31:20). Furthermore, "Eye has not seen, O G-d, beside You, what He will do for one that waits for Him" (Isaiah 64:3).

Sixth, the Torah includes matters, the obligation of which reason cannot explain, namely, the received commandments and the general principles, of the roots of rational precepts. This is because the people to whom the Torah was given were at that period in such a condition that animal lusts dominated them and they were too weak in their knowledge and perceptive faculties to understand many of the rational precepts. The Torah, therefore, used one method only for both the rational precepts and the received commandments. The people were stimulated in the same way in regard to both classes of duties. An individual whose understanding and perception are strong, will exert himself and undertake the obligation of fulfilling them on both grounds that they are rational and received. And one whose intellect is too weak to perceive their rational ground will accept them because the Torah exhorts him, and will treat them as received precepts. Thus all classes will be benefited, as it is said, "Its ways are ways of pleasantness, and all its paths are peace" (Mishlei 3:17).

Seventh, we come to the Torah through a human intermediary (Moses) by whom were shown signs and miracles equally perceived by all the people with their senses, the evidence of which they could not deny. Hence, the message which he brought with him in the name of G-d was demonstrated to them through the senses as well as the intellect. The demonstration through the senses was an addition to the intellectual stimulus which human beings naturally possess.

Whoever considers G-d's bounties, bestowed upon him, which are in common with all other human beings, will faithfully accept the obligation of the service of G-d in the ways indicated by his intellect. Whoever reflects on the Creator's special bounties to him by which his nation has been distinguished from other nations, will faithfully accept the special obligation to obey the precepts that are binding on his people, on the authority of the Torah (i.e. the received commandments in the torah) and which are not binding on other peoples (except the 7 commandments of Bnei Noach).

And when one considers G-d's bounties to him, by which his tribe has been distinguished from the remaining tribes of his people, such as, priesthood (for a Kohen) or the Levitical degree (for a Levi), he will faithfully accept the obligation to fulfill precepts by which G-d has distinguished his tribe. Hence you find twenty four priestly ordinances corresponding to twenty-four special benefits which the Creator bestowed upon the priests. These are the twenty-four priestly dues.

Analogously, any individual whom G-d has distinguished by special favors beyond those enjoyed by other human beings, should undertake a special service not incumbent on them, striving at the same time, according to his capacity and perception, to fulfill the duties in the obligation of which he is included with them and thanking G-d, blessed be He, for the benevolence with which G-d specially favored him. Thus will he insure its continuance and increase, and will also receive his reward in the world to come.

A person should not behave like the one of whom it is said, "And silver I gave her in abundance and gold which they prepared for Baal (idols)" (Hosea 2:10). One who falls short in the special service which he has to render for the bounty with which he has been specially favored, will be induced to fall short in the service specially incumbent upon his tribe and afterwards in that incumbent upon his people, and at last he will renounce the Torah altogether. Not accepting the Torah, he will not even accept the obligation of the precepts that reason dictates.

And when he does not accept the obligations dictated by the understanding with which he is endowed, and its rebuke, he loses the character of a rational creature; and the cattle understand how to improve their condition better than he does, as it is said, "The ox knows his owner, and the donkey his master's trough; but Israel does not know; My people does not consider" (Isaiah 1:3). Such a person's fate will be like that of one, concerning whom it is said, "But the wicked shall perish; and the enemies of the L-ord shall be as the fat of lambs, they shall be consumed; into smoke shall they be utterly consumed" (Psalm 37:20).