In our Gemara on Amud Aleph, we encounter a compelling argument regarding the use of Temple vestments by a Cohen for personal purposes. The Gemara boldly states:
"שֶׁלֹּא נִיתְּנָה תּוֹרָה לְמַלְאֲכֵי הַשָּׁרֵת."
"The Torah was not given to the ministering angels." That is to say, since it would be impossible to calculate the precise moment when the service was finished, expecting the Cohen to immediately disrobe, we just conclude the Torah allows the vestments to be worn for personal benefit too.
This argument, found in various areas of halakha, reminds us that when certain technical requirements of a mitzvah (commandment) or prohibition seem unattainable, we must seek alternative interpretations. Beyond the realm of halakha, this concept serves as a moral and theological reminder not to fall into the trap of obsessive perfectionism when it comes to mitzvos and halakha.
A powerful example is found in Sichos Haran (235) and Likkutei Moharan (II:44), which states:
וְאָמַר אָז: "שֶׁאִיתָא: שֶׁרָאוּי לְכָל אָדָם שֶׁיִּבְחַר לְעַצְמוֹ מִצְוָה אַחַת, שֶׁבְּאוֹתָהּ הַמִּצְוָה יְדַקְדֵּק הַרְבֵּה וִיקַיֵּם אוֹתָהּ הַמִּצְוָה עִם כָּל הַחֻמְרוֹת וְהַדִּקְדּוּקִים, (וּכְעֵין שֶׁמָּצִינוּ בַּגְּמָרָא (שַׁבָּת קיח:): 'אָבִיךָ בְּמַאי זָהִיר טְפֵי' וְכוּ')."
The Rebbe also emphasized, "It is written that every person should choose one observance and observe it meticulously, paying attention to all its nuances. The Talmud alludes to this when Rabbi Joseph asks Rabbah's son, 'With what observance was your father most careful?' (Shabbos 118b)."
"וְאַף עַל פִּי כֵן, גַּם בְּאוֹתָהּ הַמִּצְוָה, אַל יִכְנֹס בְּחֻמְרוֹת שֶׁל שִׁגָּעוֹן וּשְׁטוּת וּמָרָה שְׁחוֹרוֹת, רַק יְדַקְדֵּק בָּהּ בְּלִי שִׁגָּעוֹן בְּכָל הַחֻמְרוֹת."
"Even in this observance, one should not become overly stringent to the point of foolishness. Certainly, do not let it lead to depression. Simply observe all its finer points without fanaticism."
"אֲבָל בִּשְׁאָר כָּל הַמִּצְווֹת אֵין צְרִיכִין לְהַחְמִיר כְּלָל. וְהַלְוַאי שֶׁנִּזְכֶּה לְקַיֵּם אֶת כָּל מִצְווֹת הַתּוֹרָה כִּפְשׁוּטָן מַמָּשׁ בְּלִי שׁוּם חֻמְרוֹת."
"However, when it comes to other mitzvos, there's no need for unnecessary strictness. It would be sufficient if we observed them according to the law, without adding unnecessary restrictions."
וְגַם בְּעִנְיַן הַחֻמְרוֹת יְתֵרוֹת בְּפֶסַח לֹא הָיָה מַסְכִּים כְּלָל עַל הַמַּרְבִּים לְדַקְדֵּק יוֹתֵר מִדַּאי וְנִכְנָסִים בְּמָרָה שְׁחוֹרוֹת גְּדוֹלוֹת. וְהֶאֶרִיךְ בְּשִׂיחָה זוֹ אָז, כִּי אִישׁ אֶחָד מֵאֲנָשֵׁינוּ שָׁאַל לוֹ ז"ל שְׁאֵלָה אַחַת בְּעִנְיַן אֵיזֶה חֻמְרָה בְּפֶסַח 'אֵיךְ לְהִתְנַהֵג?'. וְאָז הִתְלוֹצֵץ מִמֶּנּוּ מְאֹד.
The Rebbe was also very much against all the special stringencies that are observed on Pesach. Many people go so far in observing many fine points of custom that they are literally depressed by the holiday. He spoke about this at length. One of his followers once asked the Rebbe exactly how to act with regard to an ultra-stringent observance. The Rebbe made a joke of it.
וְהִרְבָּה לְדַבֵּר מֵעִנְיַן זֶה – שֶׁאֵין צְרִיכִין לְחַפֵּשׂ אַחַר חֻמְרוֹת יְתֵרוֹת וְשִׁגָּעוֹן וּבִלְבּוּלִים. וְאָמַר שֶׁהוּא בְּעַצְמוֹ גַּם כֵּן כְּבָר הָיָה שָׁקוּעַ בְּעִנְיָן זֶה מְאֹד שֶׁהָיוּ עוֹלִים עַל דַּעְתּוֹ חֻמְרוֹת יְתֵרוֹת מְאֹד מְאֹד.
The Rebbe spoke about this quite often. He said that these ultra-strict practices are nothing more than confused foolishness. He told us that he had also been caught up in this and would waste much time thinking up all sorts of unnecessary restrictions.
[Blogger’s note: It appears as if in his younger years, he suffered from something analogous to OCD.]
וּפַעַם אֶחָד הָיָה חוֹשֵׁב מַחֲשָׁבוֹת בְּעִנְיַן הַמַּיִם עַל פֶּסַח שֶׁחָשַׁשׁ שֶׁמָּא יֵשׁ אֵיזֶה מַשֶּׁהוּ בַּמַּיִם שֶׁשּׁוֹאֲבִין. וְאִם יָכִין לוֹ מַיִם עַל כָּל יְמֵי הַפֶּסַח כְּמוֹ שֶׁנּוֹהֲגִין קְצָת, גַּם זֶה לֹא הוּטַב בְּעֵינָיו, כִּי קָשֶׁה לִשְׁמֹר הֵיטֵב הַמַּיִם מֵעֶרֶב פֶּסַח עַל כָּל יְמֵי הַפֶּסַח.
Once he worried about the drinking water used during Pesach. He was afraid that a small amount of leaven might have fallen into the well from which they drew water. The only alternative would be to prepare water in advance for the entire Pesach week, as some people do. But this also was not good enough, for the water had to be carefully safeguarded from leaven from the day before Pesach, and this was very difficult.
וְלֹא הוּטַב בְּעֵינָיו שׁוּם מַיִם, רַק מֵי מַעְיָן הַנּוֹבְעִים וְיוֹצְאִים וְהוֹלְכִים וּבָאִים מַיִם חֲדָשִׁים בְּכָל עֵת. אֲבָל בְּמָקוֹם שֶׁהוּא ז"ל הָיָה יוֹשֵׁב לֹא הָיָה שׁוּם מַעְיָן כָּזֶה, וְהָיָה בְּדַעְתּוֹ לִנְסֹעַ עַל פֶּסַח לְמָקוֹם שֶׁיֵּשׁ שָׁם מֵי מַעְיָן כָּזֶה, כָּל כָּךְ נִכְנַס בְּחֻמְרוֹת וּמָרָה שְׁחוֹרוֹת וְדִקְדּוּקִים יְתֵרִים.
The Rebbe finally came to the conclusion that the only satisfactory water would be that drawn from a flowing spring, just as it emerges from the ground. He could then obtain perfectly fresh water without any possibility of its being contaminated. The problem was that the only such spring in the area was very far from his home. He thought about traveling to a place near a spring and spending Pesach there. This is an example of how deeply the Rebbe had become involved in such unnecessary strictness.
אֲבָל עַכְשָׁו הוּא מִתְלוֹצֵץ מִזֶּה, כִּי אֵין צְרִיכִין לְחַפֵּשׂ אַחַר חֻמְרוֹת יְתֵרוֹת, אֲפִלּוּ בְּפֶסַח.
But now he ridiculed this and taught that such ultra-strictness is unnecessary, even on Pesach.
וְהֶאֱרִיךְ בְּשִׂיחָה זוֹ הַרְבֵּה אָז, כִּי עִקַּר הָעֲבוֹדָה בֶּאֱמֶת הוּא: תְּמִימוּת וּפְשִׁיטוּת, לְהַרְבּוֹת בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים, בְּלִי לְחַפֵּשׂ לְחַדֵּשׁ דַּוְקָא חֻמְרוֹת יְתֵרוֹת. רַק לֵילֵךְ בְּדֶרֶךְ אֲבוֹתֵינוּ הַקַּדְמוֹנִים. וְלֹא נִתְּנָה הַתּוֹרָה לְמַלְאֲכֵי הַשָּׁרֵת.
When the Rebbe spoke about this, he continued, “True devotion consists mainly of simplicity and sincerity. Pray much, study much Torah, do many good deeds. Do not worry yourself with unnecessary restrictions. Just follow the way of our forefathers. 'The Torah was not given to the ministering angels.’
וְהֶאֱרִיךְ בָּזֶה עוֹד. וְאָמַר אָז שֶׁאֵין שׁוּם דָּבָר שֶׁיִּהְיֶה חִיּוּב בְּדַוְקָא וְאִם לָאו וְכוּ'. רַק אִם יוּכַל – יוּכַל וְאִם לָאו – אֹנֶס רַחֲמָנָא פַּטְרֵהּ (וּכְבָר מְבֹאָר זֹאת בְּמָקוֹם אַחֵר).
The Rebbe spoke at length along these lines, concluding, “There is nothing that you absolutely must do and if not…. [blogger’s note:I believe he does not finish the sentence on purpose so as not explicitly sanction sin, but he means to say, “If you can’t, we’ll then you cannot”] …. Rather, If you can, fine, but if not, ‘God exempts a person under extreme duress and factors beyond his control’” (Bava Kama 28b; see “His Wisdom” #14, #27).
In conclusion, the Rebbe's guidance offers a valuable perspective on resisting excessive piety driven by guilt or fear. True devotion and stringencies should stem from a genuine desire to express love and dedication to the Creator, leading to happiness and satisfaction. When considering additional religious stringencies, ask yourself, "Does this contribute to happiness and contentment for myself and those around me?"
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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