Mesirus nefesh as an everyday mode of life

From the letter of the Rebbe, distributed by Avner Institute:

[I]t is surely unnecessary to emphasize to a person of your background [a sociologist] that if anyone wishes to attain any worthwhile objective, the road is not an easy one, and one must be prepared to make certain sacrifices. As a matter of fact, the more ambitious and worthy the objective, the greater must be the effort and sacrifice, which in themselves are criteria as to how important the objective is.

Furthermore, since you write that you have a doctorate in sociology, you surely have had occasion to observe various groups of people and individuals, and know that a person does not value highly things which he obtains easily and without sacrifice; and that it is only through facing up to a challenge and overcoming difficulties that the best qualities and capacities of a person are brought to the fore. To be sure, a person may experience a sense of satisfaction at obtaining something very easily, but this feeling cannot be lasting, for real satisfaction comes only from hard-earned accomplishments, particularly when the challenge comes not from outside, but from a personal inner impulse, etc.

Looking back into Jewish history, you have surely noted that the Jewish people became worthy of receiving the Torah only after going through the crucible of Egyptian bondage, after they had proved themselves able to retain their identity and not be assimilated in a culture which in those days was regarded as the highest and most advanced. And so it is in the personal experience of an individual; one can attain a life of Torah not by giving of himself on a particular day or days of the year such as Rosh Hashanah or Yom Kippur, when a Jew readily makes sacrifices to live as a Jew, but by making the necessary sacrifices every day of the year.

This is also the meaning of the text of our daily prayer, referring to the Torah and the mitzvoth: “For they are our life and the length of our days.” A person must live continually, and cannot interrupt his living, deciding to live on certain days of the year and not on others. So it is in the case of Yiddishkeit. A Jew cannot decide to be alive on Shabbat and Yom Tov, and take a leave of absence during other days.