Mitzvot are the currency of Judaism and its practical expression. They are the tokens we collect along our ride in this world, to be paid out in the next. Typically translated as โcommandmentsโ, mitzvot are Divine directives that connect us to Hashem. Letโs explore how and why following these commands enable a relationship with The One Above.
Channels of Connection
In Aramaic, tzavta is a unit or connection, as in Bava Batra 80a: ืึดืึทึผืึผ ืึทืึทึผืจึฐืชึธึผื ืึดืืฆึฐืึทืึฐึผืืชึธื – the mother (bird) is attached to the daughterโฆ Another example of such usage is found in Berachot 6b, where Chazal established that the world was worth creating for every person, and the entire world was created โืึถืึธึผื ืึดืฆึฐืืึนืช ืึธืึถืโ, just to accompany them.
Mitzvot, too, are a means of connection; by manifesting in this world the physical expression of Hashemโs will, we are connecting to Him in the ultimate way. Hashem is the creator and sustainer of all, far above and beyond any realms we can conceive of. How can there possibly be a relationship between the two things that are as far apart from each other as any two can get โ the finite and the Infinite?
The Gra discusses the Shem Havaya (Hashemโs name of essence, written out as yud-hei-vuv-hei), which we do not pronounce in this world, and asks why in its place we choose the pronunciation of adnut, the name of kingship and mastery (spelled alef-daled-nun-yud). He explains that our highest conception of Hashemโs essence is of Him as our master; that is, the manifestation of His absolute mastery is how we can begin to connect to His Essence, so to speak. The only way we can relate to Him is by following His commands, because that is all thatโs available to us.
A mitzva is the incredible opportunity to connect with eternity even from this fallen world. Submerged in the broken, physical vessel that is our existence, we can attach ourselves to the enduring Truth by heeding His word and bringing it to fruition.
The Mechanism
How does doing these actions achieve connection? The most basic connection in this world is the relationship between the ratzon, the desire to do something, and the execution of the act. These are the two most fundamental parts of any process, either of which is meaningless without the other. There is no action without the desire, and no point to a will that is not acted out.
To attach ourselves to Hashemโs ratzon is to reach incredibly deep and high. To use our limbs to actually execute that will is to become an agent of His agenda, and thereby achieve a connection with a Source that is otherwise unreachable. We cannot experience in this world the effects of that relationship, but in due time He will reveal the cables of connection that we built with our mitzvot, bringing bounty and bracha into our lives.ย
We see this principle in the Gemara: Shaliach adam kemoto1 – An agent is like oneself. Someone who is delivering on someone elseโs missive, it is considered as if the sender actually completed the shlichut. This is how Mitzvot connect us to Hashem: He expresses a desire from a world unknown and unknowable, through the Torah. We grab hold of it and execute it in this earthly world, actualizing the Divine Will. We thus complete what He started off, sharing the mission and its payoffs.ย
In Hebrew, ratzon shares the gematria, numerical equivalent, of the word makor, meaning source or root. In mussar, oneโs will is understood to be the most fundamental root of the personality; after all, there is nothing deeper than our most basic desire that drives all else. It is the closest thing to the yesh meโayin – something from nothing we find in creation, an uncaused cause that defines our unique personalities and tafkidim.
To attach ourselves to Hashemโs ratzon is to reach incredibly deep and high. To use our limbs to actually execute that will is to become an agent of His agenda, and thereby achieve a connection with a Source that is otherwise unreachable. We cannot experience in this world the effects of that relationship, but in due time He will reveal the cables of connection that we built with our mitzvot, bringing bounty and bracha into our lives.
The Physical Imperative
Technically, we should refer to mitzvot as simply as commands, orders. Instead, we tend to translate it as commandments, the category of things instructed. This reflects the term mitzva, as opposed to tzivuy, the more basic form of the verb command. All mitzvot have deeper meaning and powers, that is certainly true: but the reason we do these specific 613 things, however deeply we might understand them, is because they were commanded to us.
This is crucial to understanding how mitzvot enable us to achieve a relationship with Hashem. The giving of the Torah was a truly miraculous event, where Hashem entrusted us with the blueprint of the universe – Histakel beโoraita, uโvara olma – he looked into the Torah, and (from that) created the world 2. Rav Moshe Shapiro says that the giving of the Torah introduced into the physical world a guide to a completely new existence, a plane of spirituality whereby Hashem can be seen and accessed. This is why at matan Torah, for the first and only time, Hashem revealed Himself. Torah created the ability for connection between this world and whatโs beyond.ย
Therefore, says Rav Moshe, the standard human capacities cannot ever grasp the meaning of the Torah. It is not from this world, or for this world. But by their cry of โNaaseh vโnishma – we will do and we will hearโ, the Jewish people proved we are not accepting this Torah as a body of wisdom, to be analyzed using the human intellect. They took it on as a mission, a practical agenda, and in this way received the otherworldly abilities to comprehend the Torahโs teachings. Torah is primary to our relationship with Hashem, yet it can only be accessed through the portal of implementation.
The Gemara tells us: Anyone who says he has nothing other than Torah, has nothing other than TorahโฆHe does not even have Torah. Rav Pappa said, Anyone who is engaged in performing mitzvot is engaged in Torah study, while anyone not engaged in performing mitzvot is not engaged in Torah study… The Gemara makes it clear that Torah study without the intention of practice is not Torah study to begin with. The only way to connect to Hashem, even through the study of Torah, is with a preconception of applying it in oneโs life through the mitzvot.
Bridging Two Worlds
It is often compelling to focus on means of connection that feel powerful and effective to us. Since we do not experience the object of our relationship, it is easy to think of meditation and emotional prayer or song as โtrueโ connection, while the technical laws of kashrut or niddah as a framework of service, or a religious entry ticket. But in truth, what connects us is not defined by how we feel, but by what He says, and impeccable adherence to halacha develops our relationship with Hashem in unfathomable ways. Mitzvot bring us close because they come from Him, not because they feel warm and personal.
This helps us understand the Gemara: Greater is one who is commanded (to do a mitzva) and performs (it) than one who is not commanded and performs3. Spontaneous expression of devotion and love might seem like superior service, but an eved Hashem recognizes that when dealing with the Master of the universe, the only true way to connect is through submission first. Passion and kavanah in doing a mitzvah are necessary and meaningful levels, but doing mitzvot simply because they are commanded is both the most basic motivation for doing them, and also the ultimate. It is what makes mitzvot fundamentally different from other good things billions of people around the globe do every day to make the world a better place.ย
Ramchal explains how positive and negative mitzvot pave the way to closeness to Hashem, by fortifying the soul in the body-soul dynamic. โThe Highest Wisdom took into account all the categories of manโs natural faults as well as the concepts of true excellence and value required by man to come close to Hashem and enjoy His goodโฆ He set up patterns and restraints through which everything true should be incorporated in man, and everything separating him from Hashem, removed.
If it were not for the decree that man must die, these deeds would allow the soul to strengthen itself through these observances, and dispel the bodyโs darkness to such an extent that it would be able to completely enlighten and purify the body, until the soul and body together would be elevated to nearness to Hashem…
The purpose of each commandment is either to allow man to earn and incorporate in himself a particular level of true excellence, or to remove an area of deficiency and darkness. This is accomplished through doing what the commandments require and avoiding what they forbid .โ4
The power of mitzvot is to build bridges of connection to Hashem and remove any obstacles, so that we express Hashem through our actions and bring kiddush shem shamayim to the world. In this way we connect to the Most High in the most personal way and achieve the status of oneness with Hashem Himself.
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