Mit’chilah: Defining Avodah Zarah and Avodas Hashem
How would you define avodah zarah and avodas Hashem—and how would you do it in a 500-word dvar Torah for Jewish day school families?
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Preface: It’s rare for me to write for an audience that isn’t “my own,” so to speak. The last time I tried went great from my perspective—but not so much from the perspective of the people I was writing for (see My Rejected Kiruv Article on the Purpose of Life, which pairs well with this one). Two of my coworkers at the school where I teach are assembling a compendium of divrei Torah on the Haggadah. Each student from grades 7–12 was asked to write a short (350–500 word) dvar Torah on a specific section of the Haggadah, as were select members of the faculty. I chose Mit’chilah, figuring it would be a good opportunity to convey some fundamental ideas—and a good challenge to do so for a more general audience than I’m used to. Turns out, 500 words is REALLY short! I always appreciate feedback, but in this case I’m especially interested in whether you think I did these weighty concepts justice, given the constraints of the format.
Mit’chilah: Defining Avodah Zarah and Avodas Hashem
This section of the Haggadah opens with: “In the beginning our fathers worshipped avodah zarah (idolatry), but now Ha’Makom (the Foundation of existence) has brought us close to His avodah (service).”
The Mishnah (Pesachim 10:4) teaches that we must “begin [telling the story of the Exodus] with degradation and conclude with praise.” According to Rav, the third-century Talmudic Sage, we begin with the culture of avodah zarah into which Avraham Avinu was born and conclude “with the religion of truth—that Ha’Kadosh Baruch Hu brought us close to Him, separated us from those who err, and brought us near to His Oneness” (Rambam, Hilchos Chametz u'Matzah 7:4, critical edition).
Rather than analyze this halacha directly, I’d like to explore two fundamental questions: What is avodah zarah, and what is avodas Hashem?
Many assume avodah zarah has vanished, but we must distinguish between halachic and philosophical avodah zarah. Halachic avodah zarah refers to the actions of idolatry: bowing to idols, offering them food, performing rituals to appease their anger, and other primitive practices forbidden by the Torah.
Philosophical avodah zarah, by contrast, is a way of thinking. My Rosh ha’Yeshiva, Rabbi Chait, defined it as “relating to the products of your psyche as a reality.” Hashem endowed us with a tzelem Elokim—a truth-seeking intellect—to understand His world. He also gave us imagination, a helpful tool when guided by the intellect, and emotions, essential to our survival and flourishing. But when emotions overpower the intellect and hijack the imagination, a person may begin to fabricate imagined forces or entities—projections of fear, fantasy, or desire—and relate to those projections as though they exist outside the mind. This is the essence of avodah zarah.
People may no longer bow down to idols, but (unfortunately) philosophical avodah zarah remains widespread. In fact, the Torah’s prohibitions against omen-reading, fortune-telling, superstitions, incantations, and sorcery aim to uproot philosophical avodah zarah, which is its foundation.
What, then, is avodas Hashem? Ralbag (Devarim 6:13) notes that, on the surface, the idea of “serving” a perfect, self-sufficient God is absurd. As we say in Ne’ilah: “If [man] is righteous, what does he give You?” Rather, Ralbag explains, avodah means subordinating the self to a higher authority. Rambam (Moreh ha’Nevuchim 3:51) describes the highest level of avodah as “directing all one’s thoughts toward the Highest Reality.” This heightened awareness of Hashem “is always intellectual, not rooted in imagination.” Such avodah is characterized by passionate love, but “love, which is in proportion to one’s knowledge.”
Now we can appreciate the journey from degradation to praise. Avodah is the subordination of one’s entire being—emotions, imagination, and intellect. Avodah zarah is a subordination to the inner world, in retreat from external truth. Avodas Hashem is the subordination of the whole self in pursuit of the truth of Ha’Makom: the Foundation of Existence. And now we can mean what we say at the end of Maggid, when we thank Hashem “al geulaseinu ve’al pedus nafsheinu” (for our redemption and for the deliverance of our soul).
What do you think of the ideas? What do you think of the presentation? What would YOU write about in a 500 word dvar Torah on this topic distributed to the families of students grades 7-12?
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This does illuminate the main difference between avoda Zara and avodas HaShem and apply it relevantly from a psychological perspective.
However, an inner world reality isn’t necessarily or always serving a wrong purpose. Without an inner world, robotic observance and detached theories of salvation can temporarily take root in the psyche further cliffing ( poetic license) the soul from her Maker. Rather, seeking a connection honestly from a point of inner truth to a higher power and truth will lead to serving God. Rabbi Nachman of Breslev taught that anyone who has a heart anywhere in the world whatever situation they find themselves in - can serve God.
However, submitting to a higher power as described by other people can lead to disillusionment and distrust, because no matter how great the wise men were, they do not replace each unique person’s journey or purpose of having been created.
I agree! I hope I didn't imply that Hashem wants "robotic observance" and "detached theories of salvation." I had hoped my reference to "passionate love" of Hashem would deflect such a reading, but I guess I should have budgeted my 500 words to allow for an elaboration on that! Thanks for the feedback.