עבדו את ה׳ בשמחה

(א) מִזְמ֥וֹר לְתוֹדָ֑ה הָרִ֥יעוּ לַ֝ה' כָּל־הָאָֽרֶץ׃ (ב) עִבְד֣וּ אֶת־ה' בְּשִׂמְחָ֑ה בֹּ֥אוּ לְ֝פָנָ֗יו בִּרְנָנָֽה׃ (ג) דְּע֗וּ כִּֽי־ה' ה֤וּא אֱלֹ֫הִ֥ים הֽוּא־עָ֭שָׂנוּ ולא [וְל֣וֹ] אֲנַ֑חְנוּ עַ֝מּ֗וֹ וְצֹ֣אן מַרְעִיתֽוֹ׃ (ד) בֹּ֤אוּ שְׁעָרָ֨יו ׀ בְּתוֹדָ֗ה חֲצֵרֹתָ֥יו בִּתְהִלָּ֑ה הֽוֹדוּ־ל֝֗וֹ בָּרֲכ֥וּ שְׁמֽוֹ׃ (ה) כִּי־ט֣וֹב ה' לְעוֹלָ֣ם חַסְדּ֑וֹ וְעַד־דֹּ֥ר וָ֝דֹ֗ר אֱמוּנָתֽוֹ׃

(1) A Psalm of thanksgiving. Shout unto the LORD, all the earth. (2) Serve the LORD with gladness; come before His presence with singing. (3) Know ye that the LORD He is God; it is He that hath made us, and we are His, His people, and the flock of His pasture. (4) Enter into His gates with thanksgiving, and into His courts with praise; give thanks unto Him, and bless His name. (5) For the LORD is good; His mercy endureth for ever; and His faithfulness unto all generations.

Discuss the following perek of Tehillim: What is the context ? What questions do you have on this perek?

(יא) עִבְד֣וּ אֶת־ה' בְּיִרְאָ֑ה וְ֝גִ֗ילוּ בִּרְעָדָֽה׃

(11) Serve the LORD with fear, and rejoice with trembling.

Discuss the following points:

1. How would you solve the contradiction of perek 2 and perek 100?

2. How do you serve Hashem with joy?

3. How do you serve Hashem with fear?

4. What does it actually mean to serve Hashem?

Radak:
(ב) עבדו את ה' בשמחה. שלא תהיה עבודתו למשא אלא בשמחה ובטוב לב. ובדרש (שוח"ט): כתיב (מזמור ב, יא) עבדו את ה' ביראה וכתיב עבדו את ה' בשמחה, אם ביראה איך בשמחה, ואם בשמחה איך ביראה? אמר רבי איבו, בשעה שאתה מתפלל להקב"ה יהא לבך שמח שאתה מתפלל להקב"ה שאין כמוהו באלהים. יכול שלא ביראה,תלמוד לומר עבדו ה' ביראה. אמר רבי אחא, עבדו את ה' ביראה, בעולם הזה, אבל לעתיד לבוא אחזה רעדה חנפים ואתם תגילו ברעדה שאביא על אומות העולם. הוי, עבדואת ה' בשמחה:

Rabbi S.R. Hirsch on Tehillim

Perek 100: 2

"It is regrettable that the concept of "Divine service" is understood to consist primarily of the ritual of prayer and sacrifice in the Temple and Synagogues. This is not in accordance with the Jewish idea of Avodoat Hashem. The true "service of G-d," is primarily and most truly performed in the process of day- to- day living. "To serve God" means to devote all one's energy, all the means and talents at one's disposal and every moment of one's life to the execution of God's will, and he whose entire life is devoted to the service of God in this spirit is called- Eved Hashem. Prayer and the offering of sacrifices are called "Divine service" only because through them we prepare and consecrate ourselves anew each time for that which is the actual service of God. They are symbolic acts, as stated in Psalm 50:5 "Karati Briti ali zevach". (cf. Commentary to Shemos 12:25)

In Psalm 99 we read of the earnestness of attitude and resolve with which the nations shall one day enter into the covenant of God and thus come into His presence. Here, in the first verse of Psalm 100, this solemnity is recapitulated in the call to the world to render homage to God with Treuah. At the same time, however mankind is called upon to dedicate itself to this life of solemn Divine service with rejoicing, and to complete it with joy. For it is such life, ash such a life on, that can give us true simcha- the feeling of study and sonctatn spiritual and moral "growth," the continuous growth of all that is truly human in us, a blissful joy of life that is not subject to change n any manner by then outward circumstances which life may bring. Thus, serving God with all our lives should not be to us a burden to be borne because of fear. We are summoned to serve God with gladness, and to serve Him outside the confines of the Temple. For it is only if we thus serve Him in our everyday lives that "Bao Lefanav Brnana," the mood of joy which will remain in our hearts as a result , will accompany us into the House of God."

In what ways can we increase our Simcha in our Avodat Hashem this year, and fulfill the words of this perek of Tehillim?