Service to God as True Freedom

אמרו חז"ל הללו עבדי ה' ולא עבדי פרעה ולא עבדי יון.

“Our Sages said: ‘Praise, O servants of the Lord,’ and not servants of Pharaoh nor servants of Greece.”

The Sefat Emet begins by noting that the praise of Hallel celebrates our freedom from human bondage—Egypt and Greece alike—and our becoming servants of God alone.

היינו שיש ליתן שבח על שניהם על שיצאנו משיעבוד עבדות בשר ודם ועל אשר נכנסנו בכלל עבדי ה'.

Meaning: one must offer praise for both—that we left the servitude of flesh‑and‑blood, and that we entered the category of God’s servants.

The redemption contains two gifts: liberation from human domination and elevation into divine service.

וזהו בהלל והודאה.

And this is the meaning of Hallel and thanksgiving.

Each component reflects one side of the dual praise.

הודאה על החירות והלל על העבדות.

Thanksgiving for freedom, and praise for servitude.

Freedom itself requires gratitude, but true praise emerges from willingly bearing God’s yoke.

וזהו עיקר השמחה כדכ' הללו עבדי ה'.

And this is the essence of joy, as it is written: “Praise, servants of the Lord.”

Real joy flows from being connected to divine service.

כי מי שעובד השי"ת באמת מתמלא שמחה וחדוה.

For one who truly serves God becomes filled with joy and gladness.

Authentic avodah generates inner delight.

וכל תכלית היציאה משעבוד מלכיות הוא רק כדי להיות עבדי ה'.

And the entire purpose of being freed from foreign kingdoms is solely to become servants of God.

Political freedom is a means, not an end; the goal is spiritual service.

ואיתא בספרים בפסוק אני עבדך בן אמתך פתחת למוסרי.

And it is written in the books regarding the verse, “I am Your servant, son of Your maidservant; You have released my bonds.”

The verse links liberation with entering divine service.

כאשר פתחת למוסרי מיד נעשיתי עבדך כו'.

When You opened my bonds, immediately I became Your servant.

Freedom reveals one’s inherent identity as God’s servant.

ובאמת עבדך בן אמתך הוא בתולדה שבעצם נפשות בני ישראל להיות עבדי ה'.

In truth, “Your servant, son of Your maidservant” is innate, for in the very essence of Israelite souls is their nature as servants of God.

Serving God is not acquired; it is the soul’s original design.

אך השעבוד מלכיות מעכב.

But the subjugation of kingdoms obstructs this.

Foreign rule masks the soul’s authentic identity.

לכן כשנעשין בני חורין מתברר כי אני עבדך כו'.

Therefore, when we become free, it becomes clear that “I am Your servant,” etc.

Freedom uncovers what was always true.

וז"ש לא לנו ה' כו'.

And this is what is meant by “Not for us, O Lord...”

The plea for redemption is not for personal autonomy.

כי הבקשה להוציאנו משעבוד מלכיות אינו כדי להיות בני חורין לנו לעצמינו רק כדי לקבל עבדות ה'.

For the request to free us from foreign rule is not to become free for ourselves, but to accept the servitude of God.

True freedom is the ability to serve the Divine.

ואמר עוד פעם ב' לא לנו שבגוף עבדות ה' ג"כ לא לנו רק לשמו ית' בלבד.

And it says again, “Not for us,” to teach that even within divine service, it is not for our sake, but for His Name alone.

Even spiritual service must be free of self‑interest.

וזה מדריגה עליונה ביותר להיות העבודה רק לשמו ית'.

And this is the highest level—that the service be only for His Name.

The peak of avodah is pure intention directed solely toward God.

Summary: The Sefat Emet teaches that Chanuka praises both liberation from human domination and the embrace of divine service. True joy and true freedom arise not from autonomy but from willingly serving God, which reflects the soul’s deepest identity. The highest level is to serve entirely for His sake.