What Mitzvah Means

Many mistakenly view mitzvot as the equivalent of good deeds. Though mitzvot are indeed good deeds, they are much more than just that. The word “mitzvah,” which literally means “commandment,” encapsulates the essence of mitzvot: mitzvot are divine directives from Hashem—a profound expression of His will. Their significance lies in their being Hashem’s commandments to us. Our observance is important because it fulfills Hashem’s instruction.

Mitzvah fulfillment is not just a duty, but an expression of our commitment to Hashem’s will, or—as Hashem described it at Har Sinai—to “following His voice,” (Shemot 19:5). When we observe halacha, we are not just following the law but also aligning our will with His.

This is one of the reasons why fulfillment by one commanded to observe a mitzvah is greater than that of one who volunteers (Kiddushin 31a). Though we generally appreciate the volunteer more than one merely fulfilling their responsibility, since mitzvot are about fulfilling Hashem’s commandments, observance by one commanded is of greater value.

Naturally, we prefer to be free to make our own decisions and live as we please. Mitzvot call upon us to recognize our dependency upon Hashem (Ramban, Shemot 13:16) and subjugate our will to His. We should “nullify our will before His,” (Avot 2:4) and be “mekabel ol malchut shamayim—accept the yoke of heavenly reign,” by committing ourselves to the “ol—the yoke of,” mitzvot.

The Real Reason

Because mitzvot are the fulfillment of Hashem’s will, our observance should not depend upon understanding their meaning or significance. We committed to this type of observance by saying naaseh (we will fulfill) before nishma (we will hear/understand) at Har Sinai (Shemot 24:7). As opposed to other nations—who refused to accept the Torah without first hearing and considering its content—we committed blindly (Sifri, Zot HaBerachah 2). Knowing that the Torah reflects God’s will was enough for us.

We declare the reason for our fulfillment in the bracha we recite when performing mitzvot: “Baruch atah Hashem … asher kidishanu bemitzvotav vetzivanu … (Blessed are you, Hashem, who sanctified us with His mitzvot and commanded us …).” Before taking action, we define it as a fulfillment of Hashem’s commandment.

Our observance of chukim (mitzvot whose reasons are unknown to us) is a continued litmus test of the nature of our commitment. Compared to “mishpatim”—whose reasons we understand—“chukim” are mitzvot that we observe purely because they are expressions of Hashem’s will.

The rationalist Greeks objected to our commitment to such mitzvot. They were willing to tolerate and maybe even integrate the customs that made sense to them, but they prohibited observance of chukim. Our fight for the right to observe chukim championed our commitment to fulfill mitzvot because they are Hashem’s will, (Rashi, Bamidbar 19:2) not because of whatever reason they may have.

Who and What We Follow

Hashem’s “chukim” should be the only ones we follow. In addition to the prohibition against worshiping any other “god” or power, we are also warned against adopting other nations’ chukim (customs, styles and behaviors) (Vayikra 18:3). Though we can and should learn rational ideas and behaviors from others (Avot 4:1), we should not follow their chukim—customs that lack a logical explanation or purpose. Doing so would be a form of following them, and Hashem is the only one we should follow.

Rav Elchanan Wasserman (Ikvita D’Meshicha, page 36) applied this idea by equating secular Zionism to avodah zara (service of foreign gods). Our values should come from Hashem. Commitment to values that emanate from other sources, like other secular nationalist movements, is the service of something “foreign.”

Just as we should avoid adopting values derived from others, we should also resist implementing our own ideas of how to serve Hashem. Avodat Hashem means serving Hashem. We do so by following His instructions, not our own feelings.

Nadav and Avihu missed this point. Though their desire to offer fire and incense on the day of the Mishkan’s inauguration seems to have been a positive one, they were punished severely (Vayikra 10:1-2). Why? What was wrong with their offering? The Torah explains that Hashem considered their fire “foreign” because He had not commanded them to offer it (ibid., 10:1). We are meant to serve Him only how He commands us to.

No More, No Less

Because mitzvot are God’s commandments, the Torah prohibits bal tosif (adding to the mitzvot) (Devarim 4:2 and 13:1). Adding to the corpus of mitzvot reflects a misunderstanding of what mitzvot and avodat Hashem mean and whose authority they emanate from. Since mitzvot are Hashem’s commandments, adding to the list makes no sense.

This explanation of bal tosif explains why the Torah mentions bal tosif (twice) before the prohibition of bal tigra (removing from the list of mitzvot). Adding to the mitzvot ultimately leads to subtracting from them because adding reflects a denial of the mitzvot’s heavenly origin. The belief that we have the power to add to the mitzvot leads one to believe that we can deduct from them as well.

Exactly as He Said

Another way we show that our observance aims to fulfill Hashem’s will is by fulfilling mitzvot precisely as Hashem commands us to. The Torah emphasizes this when describing the construction of the Mishkan. Though the Torah records the details of how to build the Mishkan in two full parshiyot, Terumah and Tetzaveh, it also describes the details of construction—in parshiyot Vayakhel and Pekudei.

One of the reasons for the repetition is that the Torah wants to emphasize that the construction completely matched Hashem’s instructions. Parshat Pekudei makes this point by stressing—19 times—that the Mishkan was assembled “ka’asher tzivah Hashem et Moshe—as Hashem commanded Moshe.” The place meant to be the epicenter of our avodat Hashem was constructed according to the letter of Hashem’s instructions.

The Rambam explains the significance of the details of mitzvah observance in a similar way. Which side of the animal’s neck we do shechita on or how many animals we offer for the sacrifices of each day may not be significant. Our observance of these less significant details show that we fulfill mitzvot not just because we are inspired by their general reason and goal, but in order to fulfill Hashem’s commandments. Avodat Hashem is in the details (Moreh Nevuchim 3:26).

May our appreciation of the essence of mitzvot inspire us to fulfill Hashem’s commandments with the right intention and in the right way.

Rabbi Reuven Taragin is the dean of overseas students at Yeshivat Hakotel and the educational director of World Mizrachi and the RZA. His new book, “Essentials of Judaism,” can be purchased at rabbireuventaragin.com.