Spiritual service is a journey many of us often contemplate. Who has reached the pinnacle of spiritual development? Who is still on the journey? The ancient wisdom of Hasidism offers a remarkably precise model of human spiritual growth that remains relevant today.
A Parable About the Difference Between the Righteous and the Average
Imagine two cities. In one, perfect order reigns—criminals have been banished, the streets are clean, and residents live in peace. In the other, a daily struggle ensues, with guards constantly patrolling the streets to repel attacks from bandits.
The first city symbolizes the soul of the righteous person, while the second represents the soul of the “average” person who battles their negative inclinations every day as part of their spiritual service.
Who is a Righteous Person?
A righteous person (tzadik) is someone who has completed their internal struggle against evil. They resemble an experienced warrior who has defeated all enemies and now rules a peaceful kingdom. In their heart, there is no longer room for negative desires and passions—these have been completely transformed through dedicated spiritual service.
When we call someone righteous, it’s like calling someone a sage or a king—such a title is given to a person who has already reached a certain level. The righteous person bears the title “servant of the Creator” (eved Hashem) as a permanent quality of their soul.
Who is an “Average” Person?
An average person (beinoni) is someone who is in the process of spiritual service. They constantly fight against their desires, not allowing negative impulses to manifest in actions, words, or even thoughts. This is a great and continuous battle!
But even among the “average,” there are two categories:
- One who serves the Creator — actively struggles against their nature in true spiritual service
- One who does not serve Him — does not engage in this internal struggle (although they do not violate commandments)
When is a Person Considered “Serving the Creator”?
Interestingly, the second type of “average” person may perfectly observe all commandments and even diligently study Torah. Why, then, are they not considered to be engaged in authentic spiritual service?
Because their good behavior does not require them to struggle:
- They might naturally be diligent in their studies due to a melancholic temperament
- They might naturally be cold toward worldly pleasures
- They don’t need to make special efforts to lead a righteous life
Such a person acts thanks to a hidden love for the Creator that exists in the heart of every Jew from birth—this is an inheritance from the forefathers. But since this love is not the result of their own efforts, their actions are not considered true spiritual service.
The Parable of One Hundred and One Hundred and One Repetitions
The Talmud provides an interesting comparison about spiritual service: “One who serves the Creator is one who repeats their learning one hundred and one times, while one who does not serve Him is one who repeats it just one hundred times.”
At first glance, the difference seems insignificant—just one additional repetition! But this is the essence:
In those times, it was customary to repeat what one had learned exactly one hundred times. One hundred repetitions were the norm, the habit. But the one hundred and first time—this goes beyond the usual, requiring additional effort and self-overcoming!
The Talmud provides an example of a marketplace where donkey drivers charge one price for a journey of 10 parsaot (a measure of distance), but for 11 parsaot, they demand twice as much, because it goes beyond their usual route.
How to Overcome Oneself—Two Paths of Spiritual Service
To go beyond the limits of one’s nature or habits, a person must:
- Awaken love for the Creator through contemplating His greatness
- Or awaken the hidden love that already exists in their heart
Both of these strategies require effort and struggle against one’s own nature—this is precisely what makes a person’s actions true spiritual service to the Creator.
Practical Lessons for Spiritual Growth
What can we extract from this wisdom for our own spiritual service and growth?
- Real growth happens at the edge of comfort. It is precisely when we do a little more than we are accustomed to—”the one hundred and first time”—that we truly grow.
- Efforts matter more than actions. A person for whom good deeds come easily should seek areas where they will have to overcome themselves.
- Spiritual service is constant internal work. Even if two people outwardly lead equally righteous lives, their inner realities can differ greatly.
- Everyone has their own battle. What is a trial for one person may be easy for another, and vice versa.
Spiritual Growth as a Quiet Revolution
Interestingly, the Hasidic tradition holds that true spiritual service does not occur with loud noise and turbulent emotions, but gradually and consistently:
“The world believes that spiritual work should proceed with noise and thunder, but in reality, it is obvious that everything should proceed gradually—like ascending a gentle ramp.”
This reminds us that spiritual service is not a quick sprint but a long marathon, requiring patience, constancy, and consistency.
Conclusion
In a world obsessed with quick results, this ancient wisdom reminds us of the value of constant effort and internal work. True spiritual greatness lies not so much in achieving the end result, but in the daily struggle of spiritual service to become better than we were yesterday.
Each time we take the “one hundred and first step”—going beyond the familiar and comfortable—we truly serve a higher purpose and grow as individuals.
This article is based on the 15th chapter of the book “Likutei Amarim—Tanya” by Rabbi Shneur Zalman of Liadi, one of the greatest Hasidic thinkers and founder of the Chabad movement.
Afterword: This text has not been approved by any sage, Torah scholar, or rabbi and is merely a simplified adaptation of the sacred text for general understanding. For comprehension of true wisdom and a deeper understanding of the original text, you should refer to the sources.
