How to Serve Hashem with Joy

Rav Levi Yitzchak of Berditchev, zt”l, offered practical advice how to serve Hashem with joy. “The main purpose of creation was to take pleasure in one’s Divine service. In order to feel this pleasure one must consider that when one davens or learns Torah this gives Hashem great joy. This fact is readily apparent from the Mishnah which lists of six things for which a sacrifice must be brought. 'L’shem reyach, l’shem nichoach'--Rashi explains that this means that Hashem takes pleasure when we bring sacrifices since we are following His commands. This is our main task: to give nachas to Hashem.
“We need only consider that every positive action draws down bounty from on high. Every good action we do matters so much! Our hearts will be enflamed with enthusiasm and we should all say to ourselves, ‘Here I am, a human being formed from a putrid drop; one day I will leave this world and my body will rot in the grave, yet right now I can give pleasure to the Creator! My every mitzvah makes such a difference!’
“Every Jew is obligated to feel immense joy and satisfaction that he merits such favor from on high. But what if he is filled with doubts due to humility, and wonders to himself, “Yet what am I that I should think that Hashem has bestowed upon my avodah such importance?’ He must respond to this question in the following manner, ‘This is a kindness from Hashem which has nothing to do with anything I have done. It is truly a wonder that a human being fashioned from mere flesh and blood can give pleasure and joy to the King of kings!”

The Place of Baalei Teshuvah

Once Rav Levi Yitzchak of Berditchev, zt”l, met a Jewish sinner in the street. To the man’s surprise, Rav Levi Yitzcak grabbed him and lovingly exclaimed, “Do teshuvah and I will be very jealous of your stature. As is well known, you have sinned greatly. But our sages teach that that one who repents out of love transforms his sins to merits. If you change all your sins to merits you will be way ahead of me!”
When the Sifsei Tzaddikim, zt”l, records this story he adds, “It is possible to apply to this the famous gemara that even absolute tzaddikim cannot stand in the place of baalei teshuvah.”
But the Chofetz Chaim, zt”l, once explained this statement differently. “If a tzaddik gives a sinner moral direction the sinner may well think or even say, ‘Easy for him to tell me to change, since he has never tasted the pleasure of the sin he warns about.’
“However, a baal teshuvah who gives moral direction properly is often much more effective. He can say, ‘My precious fellow Jews! I have sinned plenty in my life and I know what it feels like. Nevertheless, I have seen that all sin leads to absolute emptiness. Living a life of sin merely harms one’s soul while affording no true benefit. On the contrary: being shackled to sinful behavior, like heretical thoughts or illicit desires, brings one to depression and ruins his life. Is it any surprise that I decided to let go of such harmful behavior and do teshuvah? I appeal to you, too, to return to the straight path of righteousness.’
“This is why the gemara tell us that a tzaddik cannot stand in the place of baal teshuvah. This means that he cannot be an example to a sinner to change. But a baal teshuvah has a much better chance of standing up as an example to which even a hardened sinner can relate!”