Mitzvos Done with Life: Sanctifying Hashem's Name
From the Torah ofRav Dovid Matisyohu Rabinowitzהרב דוד מתתיהו בן יחיאל יהושע רבינוביץProfile ›
Vayikra 22:31
וּשְׁמַרְתֶּם מִצְוֺתַי וַעֲשִׂיתֶם אֹתָם אֲנִי יְהֹוָה
You shall keep My commandments and do them; I am Hashem.
Rashi: “You shall keep”: this is the study of Mishnah. “And do them”: this is the deed.
1“You shall keep My commandments and do them; I am Hashem.”1 Rashi explains: “‘You shall keep’: this is the study of Mishnah. ‘And do them’: this is the deed.”2 But how does the verse's word ushmartem, “you shall keep,” tell us that it speaks of study? Rashi's next words also need explaining: “‘And do them’: this is the deed.” What do they add? Surely “and do them” plainly means a deed! And why does the verse say “I am Hashem” again, when the verse just before it has already said “I am Hashem”?3
וּשְׁמַרְתֶּם מִצְוֹתַי וַעֲשִׂיתֶם אוֹתָם אֲנִי ה׳ (כב, לא). פֵּירֵשׁ רש״י הַקָּדוֹשׁ, ׳וּשְׁמַרְתֶּם׳ זוֹ הַמִּשְׁנָה, ׳וַעֲשִׂיתֶם׳ זֶה הַמַּעֲשֶׂה. וְיֵשׁ לְהָבִין כֵּיצַד נִשְׁמַע מִלְּשׁוֹן הַכָּתוּב ׳וּשְׁמַרְתֶּם׳ שֶׁהַכָּתוּב מְדַבֵּר בְּעִנְיַן הַמִּשְׁנָה. עוֹד יֵשׁ לְהָבִין מַה שֶּׁכָּתַב רש״י ׳וַעֲשִׂיתֶם זֶה הַמַּעֲשֶׂה׳, מַה חִידּוּשׁ יֵשׁ בַּדָּבָר, הֲלֹא זֶהוּ פְּשׁוּטָם שֶׁל דְּבָרִים שֶׁ׳וַעֲשִׂיתֶם׳ פֵּירוּשׁוֹ מַעֲשֶׂה. עוֹד יֵשׁ לְהָבִין מַה שֶּׁאָמַר הַכָּתוּב שׁוּב ׳אֲנִי ה׳׳, אַחַר שֶׁכְּבָר נֶאֱמַר בַּפָּסוּק שֶׁלְּפָנָיו (כב, ל) ׳אֲנִי ה׳׳.
In shortHow does “you shall keep” mean study, what does “this is the deed” add, and why does the verse repeat “I am Hashem”?
2Perhaps we can explain it this way. As we know, whenever a person engages in Torah and mitzvos, he must do them with vitality, desire and joy. It must not be as the prophet says, “and their fear of Me has become a commandment of men, learned by rote,”4 where a person does everything like a yoke laid on him, like someone waiting to finish his task and be rid of it, Heaven forbid.
וְאֶפְשָׁר לְפָרֵשׁ, כִּי הִנֵּה יָדוּעַ דִּבְעֵת שֶׁעוֹסְקִים בַּתּוֹרָה וּבְמִצְוֹות יֵשׁ לַעֲשׂוֹתָם מִתּוֹךְ חַיּוּת וְרָצוֹן וְשִׂמְחָה, לֹא כְּמוֹ שֶׁהַנָּבִיא אוֹמֵר (ישעיהו כט, יג) ״וַתְּהִי יִרְאָתָם אוֹתִי מִצְוַת אֲנָשִׁים מְלוּמָּדָה״, שֶׁעוֹשֶׂה הַכֹּל כָּעוֹל הַמּוּטָּל עָלָיו, כְּמִי שֶׁמַּמְתִּין לִגְמוֹר מַעֲשֵׂהוּ וּלְהִפָּטֵר הֵימֶנּוּ ח״ו.
- Yeshayahu 29:13. ↩
In shortTorah and mitzvos must be done with vitality, desire and joy, not by rote like a burden one waits to put down.
3There are two signs that a person does the mitzvos willingly. The first is that he does them with joy, which shows that he does them out of longing and love. The second is that he studies the laws of the mitzvos, to know how to do them properly, in all their details and fine points and with their kavanos, their inner intentions. This shows that he does the mitzvos with vitality and desire.
וְהִנֵּה עֲשִׂיַּית הַמִּצְוֹות בְּרָצוֹן נִיכֶּרֶת עַל יְדֵי שְׁנֵי דְּבָרִים, הָאֶחָד כַּאֲשֶׁר הַמִּצְוֹות נַעֲשִׂים בְּשִׂמְחָה, שֶׁזֶּה מַרְאֶה שֶׁעוֹשֶׂה אוֹתָם מִתּוֹךְ חֶמְדָּה וְאַהֲבָה. שֵׁנִית, כַּאֲשֶׁר עוֹסֵק וְלוֹמֵד דִּינֵי הַמִּצְוֹות לֵידַע הֵיאַךְ לַעֲשׂוֹתָם כָּרָאוּי בְּכָל פְּרָטֵיהֶם וְדִקְדּוּקֵיהֶם וּבְכַוָּונוֹתֵיהֶם, שֶׁבָּזֶה נִיכָּר כִּי עֲשִׂיָּיתוֹ הַמִּצְוֹות הִיא מִתּוֹךְ חַיּוּת וְרָצוֹן.
In shortJoy in a mitzvah and careful study of its laws are the two signs that a person does it willingly.
4This lets us explain Rashi's words, “‘You shall keep’: this is the study of Mishnah. ‘And do them’: this is the deed.” When a person studies the laws of the mitzvos, which are set out in order in the mishnayos, it is clear that he does the mitzvos with vitality and desire. Done this way, the mitzvah has its proper completeness and is not, Heaven forbid, “a commandment of men, learned by rote.” That is what Rashi means. It is precisely through “‘You shall keep’: this is the study of Mishnah,” learning the laws of the mitzvah, that “‘And do them’: this is the deed” becomes complete. In this way a person shows that the mitzvos are dear to him and that he does them with vitality and desire.
וּבָזֶה יֵשׁ לְפָרֵשׁ מַה שֶּׁכָּתַב רש״י ׳וּשְׁמַרְתֶּם זוֹ הַמִּשְׁנָה וַעֲשִׂיתֶם זֶה הַמַּעֲשֶׂה׳, דְּכַאֲשֶׁר עוֹסֵק וְלוֹמֵד אֶת דִּינֵי הַמִּצְוֹות, שֶׁהֵם הַמִּשְׁנָיוֹת אֲשֶׁר בָּהֶם נִסְדְּרוּ הִלְכוֹת הַמִּצְוֹות, נִיכָּר מִתּוֹךְ כָּךְ שֶׁעוֹשִׂים הַמִּצְוֹות בְּחַיּוּת וְרָצוֹן, אֲשֶׁר בְּאוֹפֶן זֶה מַעֲשֵׂה הַמִּצְוָה הוּא בִּשְׁלֵימוּת הָרָאוּי וְלֹא ח״ו כְּמִצְוַת אֲנָשִׁים מְלוּמָּדָה, וְזֶהוּ שֶׁכָּתוּב ׳וּשְׁמַרְתֶּם זוֹ הַמִּשְׁנָה וַעֲשִׂיתֶם זֶה הַמַּעֲשֶׂה׳, הַיְינוּ שֶׁדַּוְוקָא עַל יְדֵי ׳וּשְׁמַרְתֶּם זוֹ הַמִּשְׁנָה׳ לִימּוּד הִלְכוֹת הַמִּצְוָה, עַל יְדֵי זֶה יֵשׁ שְׁלֵימוּת לְ׳וַעֲשִׂיתֶם זֶה הַמַּעֲשֶׂה׳, שֶׁבָּזֶה הוּא מַרְאֶה שֶׁהַמִּצְוֹות חֲבִיבוֹת עָלָיו וְעוֹשֶׂה אוֹתָם עִם חַיּוּת וְרָצוֹן.
In shortStudying the laws of a mitzvah shows that it is dear to us, and that study is what brings the deed to completeness.
5This also lets us explain why the verse then says, “I am Hashem.” Further on, on the verse “Who took you out of the land of Egypt to be your God; I am Hashem,” Rashi explains: “I am Hashem: faithful to pay reward.”5 We can read the “I am Hashem” here the same way: I am Hashem, faithful to pay reward. If the mitzvah is done with vitality, as we have described, the person deserves to receive its reward even in this world. Chazal did say, “There is no reward for a mitzvah in this world,”6 but that applies only when the mitzvah is not done with its proper completeness. When it is done completely, with vitality and desire, Hashem, blessed be He, is faithful to pay its reward even in this world.
וּבָזֶה יֵשׁ לְפָרֵשׁ אֶת מַה שֶּׁאָמַר הַכָּתוּב אַחַר כָּךְ ׳אֲנִי ה׳׳, דְּהִנֵּה פֵּירֵשׁ רש״י לְהַלָּן (כב, לג) עַל הַכָּתוּב ״הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי ה׳״, אֲנִי ה׳ נֶאֱמָן לְשַׁלֵּם שָׂכָר. וְעַל דֶּרֶךְ זֶה יֵשׁ לְפָרֵשׁ אֲנִי ה׳ הָאָמוּר כָּאן, אֲנִי ה׳ נֶאֱמָן לְשַׁלֵּם שָׂכָר, דְּאִם נַעֲשֵׂית הַמִּצְוָה מִתּוֹךְ חַיּוּת כָּאָמוּר, הוּא רָאוּי לְקַבֵּל עָלֶיהָ שָׂכָר כְּבָר בְּזֶה הָעוֹלָם, כִּי אַף שֶׁשְּׂכַר מִצְוָה בְּהַאי עָלְמָא לֵיכָּא (קידושין לט, ב), הַיְינוּ דַּוְקָא בְּעֵת שֶׁאֵין הַמִּצְוָה נַעֲשֵׂית בִּשְׁלֵימוּת הָרָאוּי, אֲבָל כַּאֲשֶׁר הִיא נַעֲשֵׂית מִתּוֹךְ חַיּוּת וְרָצוֹן בִּשְׁלֵימוּת, נֶאֱמָן ה׳ יִתְבָּרֵךְ לְשַׁלֵּם שָׂכָר עֲלֵיהֶם כְּבָר בָּעוֹלָם הַזֶּה.
In short“I am Hashem” means He is faithful to pay reward: a mitzvah done with full vitality earns its reward even in this world.
6aIn the same way we can explain why the Torah goes on to the verse “You shall not desecrate My holy Name, and I will be sanctified in the midst of Bnei Yisrael.”7 When the mitzvos are done with vitality and desire, His great Name is sanctified in all the worlds. Everyone sees how much Bnei Yisrael love their Maker, and His great Name is honored when they willingly accept His kingship upon themselves.8 But when they do the mitzvos only to discharge their duty, as though the mitzvos were a burden, it looks as if they are not serving the King, the living and enduring God, and that is a kind of desecration of the Name of Heaven.
וְעַל פִּי זֶה יֵשׁ לְפָרֵשׁ מַה שֶׁסָּמַךְ הַכָּתוּב לְאַחַר מִכֵּן אֶת הַפָּסוּק ״וְלֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל״, שֶׁכֵּן כַּאֲשֶׁר עוֹשִׂים אֶת הַמִּצְוֹות בְּחַיּוּת וְרָצוֹן, מְקַדְּשִׁים שְׁמוֹ הַגָּדוֹל בְּכָל הָעוֹלָמוֹת, שֶׁרוֹאִים הַכֹּל גּוֹדֶל אַהֲבַת בְּנֵי יִשְׂרָאֵל לְקוֹנָם, וּבָזֶה מִתְכַּבֵּד שְׁמוֹ הַגָּדוֹל כַּאֲשֶׁר מַלְכוּתוֹ בְּרָצוֹן מְקַבְּלִים עֲלֵיהֶם, מַה שֶׁאֵין כֵּן כְּשֶׁעוֹשִׂים הַמִּצְוֹות לְהִפָּטֵר מֵחוֹבָתָם וּכְמַשָּׂא הוּא עֲלֵיהֶם, אָז נִרְאֶה כְּאִילּוּ אֵין הֵם עוֹבְדִים לְמֶלֶךְ אֵל חַי וְקַיָּים, וְיֵשׁ בָּזֶה בְּחִינַת חִילּוּל שֵׁם שָׁמַיִם.
6bThis explains why the Torah names, as the cause of all the curses, Heaven forbid, “because you did not serve Hashem your God with joy and with gladness of heart.”9 At first glance this is hard to understand. Why should this alone bring so many evils and troubles, Heaven forbid? What we have said resolves the question. The punishment is for the grave sin of chillul Hashem, desecrating Hashem's Name. When the mitzvos are done without eagerness and vitality, as though a yoke had been laid on the one doing them, that is a kind of desecration of the Name of Heaven, Heaven forbid, as we have explained. Instead, Israel must always serve Hashem with gladness of heart, with joy and with holy vitality.
וּבָזֶה מְבוֹאָר מַה שֶׁמָּצִינוּ שֶׁתָּלָה הַכָּתוּב סִיבַּת כָּל הַקְּלָלוֹת ח״ו ״תַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת ה׳ אֱלֹקֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב״ (דברים כח, מז), וְלִכְאוֹרָה קָשֶׁה לְהָבִין מַדּוּעַ בִּגְלַל דָּבָר זֶה לְבַד נֶעֱנָשִׁים בְּכָל כָּךְ הַרְבֵּה רָעוֹת וְצָרוֹת ח״ו. וְעַל פִּי הָאָמוּר מְיוּשָּׁב, דְּהָעוֹנֶשׁ הוּא עַל עֲוֹון חִילּוּל הַשֵּׁם הֶחָמוּר, שֶׁהֲרֵי כַּאֲשֶׁר נַעֲשִׂים הַמִּצְוֹות בְּלֹא חֵשֶׁק וְחַיּוּת אֶלָּא כְּמִי שֶׁמּוּטָּל עֲלֵיהֶם עוֹל, הוּא בְּחִינַת חִילּוּל שֵׁם שָׁמַיִם ח״ו כַּנִּזְכָּר, אֶלָּא צְרִיכִים יִשְׂרָאֵל לְעָבְדוֹ תָּמִיד בְּטוּב לֵבָב וּמִתּוֹךְ שִׂמְחָה וְחַיּוּת דִּקְדוּשָּׁה.
- Devarim 28:47. The verse comes in the Tochachah, the Torah's long passage of curses. ↩
In shortMitzvos done with vitality sanctify Hashem's Name and those done as a burden desecrate it, which is why serving without joy brings the curses.
7May the Holy One, blessed be He, help us sanctify the Name of Heaven in public and be privileged to see the redemption. Amen, may it be His will.
הקב״ה יַעֲזוֹר, שֶׁנִּזְכֶּה לְקַדֵּשׁ שֵׁם שָׁמַיִם בָּרַבִּים, וְנִזְכֶּה לִגְאוּלָּה, אָמֵן כֵּן יְהִי רָצוֹן.
In shortThe Rebbe prays that we sanctify the Name of Heaven in public and see the redemption.
Takeaway
A mitzvah can be done as a yoke we are waiting to put down, or as something we cherish. Learning its laws and doing it with joy show that it is dear to us, and then Hashem is faithful to reward it even in this world. Service like this sanctifies His Name before all, while serving without joy does the opposite.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz. His yahrzeit and life ›
English translation, notes and summaries © Zechusam.