"What is this עבודה — service to you?"
The exact nature of this loaded question of the Wicked Son has been explained in many ways. With this utterance this son is given the designation, כופר בעיקר — a denier of that which is a fundamental belief.
Some claim he is rejecting the veracity of Torah. Others assert he is relinquishing personal responsibility. Both notions are certainly heretical.
The Jerusalem Talmud however simplifies it as merely an expression of annoyance.
מה הטורח הזה שאתם מטריחין עלינו כל שנה ושנה? — "What is this hardship that you bother us with every year?"
The Ritva defines it more specifically as complaining 'why are we delaying the meal thus diluting the joy of the holiday!'
Sound familiar?
Can this attitude, albeit negative, warrant being dubbed an apostate?
The Wicked Son's use of the term עבודה — service is instructive. It alludes to an עבד — slave, or servant, with the implication of tedious and hard work. The Ramban notes this distinction when differentiating between עבודה — work of effort, and מלאכה — skilled production.
Yet, this word in its noun and verb forms appears within the context of our devotion to G-d specifically within three areas. The Temple and the Kohanim and Levites 'service' to G-d there. It is the metaphor for Prayer, עבודה שבלב — service of the Heart. The attention to all the details related to the observance of the holiday of Pesach, ועבדת את — You shall perform, העבודה הזאת — this service. (השל"ה)
Can the same word convey both hardship and inspired service?
The holy Bnei Yissaschar points out how the Torah uses two descriptions for those who 'serve' in the Temple, עבודת משא — work of burden, and עבודת מתנה — service that is a gift. The desire for material comfort that often tempers the enthusiasm to serve selflessly, creating an inner conflict of interests, is termed 'work of burden'. But when one senses the duty to give totally of oneself to G-d, deeming it a privilege, a joy — and never a burden, it is described as 'service that is a gift'.
We went from being 'slaves of burden' and became עבדי ד' — privileged servants of G-d, fully subservient emotionally and physically.
One who fathoms that אין עוד מלבדו — there is nothing other than 'Him' — G-d, understands that there is no space, nor time, that is bereft from His Presence. Every moment is laden with opportunity to fill it with purpose and meaning, knowing that therein we discover our own selves and gain closeness to G-d.
One who leaves space unoccupied with purposeful devotion, using it instead for mundane comfort and selfish pleasure, denies the notion of G-d's dominion in every 'space' of creation. Although that person may adhere to G-d's directives fully, he cannot be deemed a true עבד — servant who sees no space solely for himself absent of G-d. He is merely a משועבד — one beholden, but not a full עבד — servant.
When we live by the dictum 'Let all your deeds be for the sake of Heaven', that is when we become a true עבד ד' — servant of Hashem, because there is no 'space' I reserve for myself. אין עוד מלבדו — There is nothing but the will of G-d that defines every breath we take, and every action we perform. (פחד יצחק פסח מאמר מד)
The very first law enumerated in Maimonides' Mishna Torah reads as follows:
The foundation of all foundations and the pillar of wisdom is to know that there is a Primary Being who brought into being all existence. All the beings of the heavens, the earth, and what is between them came into existence only from the truth of His being. The knowledge of this concept is a positive commandment, as [implied by Exodus 20:2]: "I am G-d, your Lord..."…
This is implied by the prophet's statement [Jeremiah 10:10]: "And God, your Lord, is true" - i.e., He alone is true, and no other entity possesses truth that compares to His truth. This is what [is meant by] the Torah's statement [Deuteronomy 4:35]:אין עוד מלבדו — "There is nothing else aside from Him" - i.e., aside from Him, there is no true existence like His''...
Anyone who presumes that there is another god transgresses a negative commandment, as [Exodus 20:3] states: "You shall have no other gods before Me" וכופר בעיקר — and denies a fundamental principle [of faith], because this is the great principle [of faith] upon which all depends.
Perhaps we may aver that one who senses difficulty in his service to G-d, pining for respite from that hardship, seeking to create breathing space from that 'טורח' — burden, is guilty of denying G-d's exclusive dominion, and thus a !'כופר בעיקר'
Maimonides in his Moreh Nevuchim observes how the Torah punishes idol worshippers — who seek to ease their 'טורח', burdens in life by appealing to, and worshipping the various forces of nature they seek to win favor from, as if they operate independent of G-d's will — by the withholding of rain. This is meant to teach them the reality of G-d being the sole עילה — cause in the universe. They will be foiled in their pursuit of relief and now require an extra burden in attaining their goals.
(Kudos to my dear friend Rabbi Dr. Michael Shmidman for directing me to this Rambam)
Although we must attain a level of inspired subservience in all arenas of our service to G-d, but it especially relevant to these three specific areas the Torah terms as Avodah.
In the Temple, and when we pray, where we stand with a heightened consciousness לפני ד' — before Hashem, any display of discomfort due to the taxing nature of our duties would be tantamount to denying G-d's Divine Providence in our lives, and the attendant privilege that comes with it.
On the Yom Tov of Pesach, where G-d extracted us out of Egypt, transforming us from 'burdened slaves' to 'privileged sons', we may only sense the abundant love He has for us and be aroused to seeing in our indebted gratitude to Him a עבודת מתנה — a service that is truly a gift and honor — a labor of love, and never complain.
באהבה,
חג כשר ושמח
צבי יהודה טייכמאן
