While joy itself can be a form of serving God, in some instances, it can also be a human response to divine action or of being close to God. It may also be a divine response to humanity's fulfillment of God's will. The Torah also commands Jews to rejoice in some contexts.
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Joy as a Form of WorshipTANAKH
Joy as a Form of Worship
TANAKH
Joy is not just an emotion expressed spontaneously but can be spiritually meaningful and a form of religious devotion. In the biblical book of Psalms, the text calls us to worship God joyfully.
A Great Mitzvah to Be Happy CHASIDUT
A Great Mitzvah to Be Happy
CHASIDUT
The Chasidic tradition places a strong emphasis on joy. Nachman of Breslov, among the most creative and early Chasidic masters, teaches about the critical religious importance of joy and stresses that one might even need to behave outside their comfort zone to achieve it.
The Futility of JoyTANAKH
The Futility of Joy
TANAKH
Some biblical voices challenge the possibility of true happiness, arguing that joy is futile. The biblical book of Ecclesiastes, traditionally attributed to King Solomon, offers a skeptical view of joy and the value of worldly pleasures.
Cheerfulness as a Healthy HabitSECOND TEMPLE
Cheerfulness as a Healthy Habit
SECOND TEMPLE
Joy’s value lies, perhaps, in the fact that it is simply good for us. The book of Ben Sira, an apocryphal book of wisdom literature from the second century BCE, argues for the centrality and importance of joy for a good human life.
The Jesters’ RewardTALMUD
The Jesters’ Reward
TALMUD
The act of bringing joy to others is not only a kindness but also an act of supreme piety. The Babylonian Talmud in tractate Taanit relates a conversation between a sage and two jesters that reveals the spiritual significance of their occupation.
The Balance of JoyMUSAR
The Balance of Joy
MUSAR
While true joy, properly understood, is one of the loftiest human aspirations, it should not be confused with frivolity. The anonymous ethical work, Orchot Tzadikim, at once extolls the value of joy and cautions against excessive laughter and an unserious approach to life.
The Joy of ContentmentCOMMENTARY
The Joy of Contentment
COMMENTARY
An ethical teaching from Pirkei Avot contends that true wealth is found in “he who is happy with his lot.” Rashi, in his medieval commentary on that passage, offers different understandings of what this phrase means.
The Joy of RepentanceJEWISH THOUGHT
The Joy of Repentance
JEWISH THOUGHT
A proper religious life is one lived joyfully, and failure to find joy in the service of God may be in and of itself a religious failing. Dr. Erica Brown, in her book Return: Daily Inspiration for the Days of Awe, suggests that repentance is a fundamentally joyful process.
Unlocking Prophecy through JoyHALAKHAH
Unlocking Prophecy through Joy
HALAKHAH
State of mind — including a joyful mood — can be critical in facilitating divine connection and communication. In his comprehensive 12th century legal code, the Mishneh Torah, Rambam claims that fostering a good mood is essential to making prophecy possible.
Reciprocal Joy in JudaismCHASIDUT
Reciprocal Joy in Judaism
CHASIDUT
Just as God’s actions may bring humanity joy, so too our actions may bring God joy. Levi Yitzchak of Berditchev, in his 18th-century Chasidic work, Kedushat Levi, explores the reciprocal relationship between human and divine joy.
The Divine Joy of ShabbatKABBALAH
The Divine Joy of Shabbat
KABBALAH
Shabbat is considered a time of joy, and according to the book of Psalms a time to “rejoice in the Lord.” The Zohar, the foundational work of Jewish mysticism, explores a mystical understanding of the divine joy to which we have access specifically on Shabbat.
A Joyous Day of AtonementHALAKHAH
A Joyous Day of Atonement
HALAKHAH
While often conceived as a solemn day, Yom Kippur is also a day of joy and celebration. Rabbi Dr. Sharon Shalom, in his contemporary book From Sinai to Ethiopia: The Halachic and Conceptual World of Ethiopian Jewry, explores the dual nature of Yom Kippur, particularly as experienced by the Beta Israel Ethiopian Jewish community.
The Illuminating Joy of SukkotTALMUD
The Illuminating Joy of Sukkot
TALMUD
While all holidays are times of celebratory joy, the holiday of Sukkot in particular is known for the joyous Celebration of the Place of the [Water] Drawing during the era of the Second Temple. The Babylonian Talmud in tractate Sukkah describes the elaborate rituals and celebrations that took place during this ritual celebration.
The Joy of AdarJEWISH THOUGHT
The Joy of Adar
JEWISH THOUGHT
The month of Adar, when the holiday of Purim falls, is traditionally associated with “increased joy.” Rav Shagar, a 20th-century Israeli rabbi, wonders what it means to “increase joy” during a particular time of year.
The Joy of UnionLITURGY
The Joy of Union
LITURGY
Weddings are a time of particular joy, not only for the married couple but for the entire community that is celebrating. The Sheva Brachot, the “seven blessings” recited during a Jewish wedding ceremony and during the week following, connect the joy of marriage with the joy of the future redemption of the Jewish people.
Tempering the Greatest Joy TALMUD
Tempering the Greatest Joy
TALMUD
Even in times of great joy, there is value in moderating our celebratory spirit and remembering the fragility of life. The Babylonian Talmud in tractate Berakhot relates several stories of sages who tempered excessive joy at weddings, reminding us of the importance of balance and moderation.
The Source of True JoyMUSAR
The Source of True Joy
MUSAR
While levity and fun may be religiously valuable, some voices in the Jewish tradition argue that those are not the meaning of true joy. Moshe Chaim Luzzatto, in his 18th-century ethical work, Mesilat Yesharim, argues that real joy is found in serving God and immersing oneself in the Torah and mitzvot (commandments).
And You Shall Rejoice on Your HolidayHALAKHAH
And You Shall Rejoice on Your Holiday
HALAKHAH
The Torah instructs us to “rejoice” on Jewish holidays — a commandment that is fulfilled not only through emotion but also requires particular actions. Sefer HaChinukh, a 13th-century summary of the commandments, explains the reasoning behind this commandment and details the various ways to fulfill it.
One Joy at a TimeMIDRASH
One Joy at a Time
MIDRASH
Typically, Jewish tradition avoids celebrating two happy occasions at once in order to give each celebration its proper due. The 12th-century Midrash Sekhel Tov uses this principle to explain why weddings are not held during holidays.