The
Measure
of
Practicing
Mitzvot
[Commandments]
Article
No.
25,
1986
We
were
given
613
Mitzvot
[commandments]
to
perform
in
practice.
Even
without
the
intention,
if
he
merely
aims
that
now
he
is
performing
one
of
the
Mitzvot
that
the
Creator
has
commanded
us,
if
we
settle
for
observing
the
Mitzva
[singular
for
commandments]
without
thinking
about
any
intention,
but
only
straightforward,
then
he
has
done
his
duty.
However,
we
should
keep
all
the
Mitzvot
according
to
the
conditions
in
each
Mitzva.
For
example,
a
person
may
keep
the
Mitzva
of
Tzitzit
[tassels—adornment
consisting
of
cords
fastened
at
one
end],
as
it
is
written,
“They
shall
make
for
themselves
tassels
on
the
corners
of
their
garments.”
However,
there
are
distinctions
concerning
the
material
from
which
the
Talit
[a
prayer
shawl
that
is
worn
during
the
morning
Jewish
services
(on
each
edge
of
which
there
is
a
Tzitzit]
is
made,
as
well
as
the
length
and
width
of
the
Talit.
Also,
there
are
distinctions
in
the
Tzitzit
itself—the
material
from
which
it
is
made—wool,
flax,
or
other
materials—as
well
as
the
number
of
fringes,
its
length,
and
so
forth.
The
conditions
in
the
Mitzva
of
Tzitzit
should
certainly
be
applied.
Otherwise
it
is
regarded
as
an
incomplete
practice
of
the
Mitzva,
and
is
a
deficiency
in
the
act.
Also,
there
is
adornment
in
the
practice
of
Mitzvot,
as
our
sages
said
about
the
verse,
“This
is
my
God
and
I
will
praise
Him,”
and
there
are
many
other
precisions
to
make.
This
matter
applies
to
every
performance
of
Mitzvot,
whether
Mitzvot
from
the
Torah,
from
our
sages,
or
Mitzvot
that
we
keep
because
of
customs,
as
our
ages
said,
“Israel’s
customs
are
Torah”
(Minchot,
20b),
“and
our
father’s
customs
are
Torah.”
The
extent
of
precisions,
meaning
how
meticulous
we
should
be
with
the
Mitzvot,
was
given
to
us
in
the
Mitzva
not
to
eat
leaven
on
Passover.
An
example
of
how
meticulous
we
should
be:
This
was
given
to
us
on
Passover,
since
leaven
implies
the
evil
inclination.
For
this
reason
we
have
many
restrictions
and
precisions.
This
was
given
to
us
as
an
example
of
how
we
should
be
careful
not
to
come,
God
forbid,
into
actually
transgressing.
Therefore,
we
were
given
precisions
that
will
make
us
stay
away
from
the
transgression
itself,
as
well
as
keep
the
Mitzva
itself.
However,
the
Baal
Shem
Tov
said,
“Let
him
not
be
too
meticulous.”
That
is,
one
should
not
dedicate
all
his
senses
and
time
to
precisions.
Rather,
as
much
as
one
can,
one
should
keep
the
Mitzvot
with
all
their
details
and
precisions,
but
without
excess.
Perhaps
this
is
why
we
do
not
apply
the
same
strictness
and
precisions
to
all
the
Mitzvot
as
we
do
on
Passover,
for
we
need
our
energy
for
the
intentions
in
the
actions,
too.
Otherwise
we
will
not
have
much
time
for
intention.
This
means
that
we
must
also
think
about
the
intention,
as
it
is
written,
“I
have
created
the
evil
inclination,
I
have
created
the
Torah
as
a
spice.”
Thus,
we
must
dedicate
time
and
effort
to
the
intention,
too,
meaning
see
to
what
extent
the
evil
inclination
is
corrected
through
the
Torah
and
Mitzvot.
That
is,
we
must
criticize
our
desire,
called
“will
to
receive,”
to
see
if
we
have
become
more
distant
from
using
the
will
to
receive
and
moving
away
from
it,
and
how
much
we
have
entered
the
work
of
bestowal.
That
is,
we
must
constantly
check
ourselves
so
as
to
know
for
certain
the
measure
of
hatred
we
have
acquired
to
hating
our
vessels
of
reception,
and
to
craving
vessels
of
bestowal.
Therefore,
when
one
engages
in
some
Mitzva,
he
must
first
know
that
he
is
keeping
the
Mitzva
in
a
straightforward
manner—that
now
he
is
not
thinking
of
anything
but
the
Mitzva
he
is
performing,
meaning
to
know
that
he
is
observing
the
commandment
of
the
Creator
and
believe
that
the
Creator
has
commanded
us
through
Moses
to
keep
His
commandment.
By
keeping
the
613
Mitzvot
that
He
has
given
us,
as
well
as
through
the
Mitzvot
of
our
sages,
and
by
keeping
the
customs
of
Israel,
which
are
also
Torah,
everything
he
does
should
be
with
the
intention
that
he
wants
to
delight
the
Creator.
He
was
given
a
great
privilege
from
above
to
be
able
to
speak
with
the
Creator.
Therefore,
when
he
blesses,
both
blesses
on
pleasures
and
blesses
on
Mitzvot,
he
should
know
and
think
a
little
bit
to
Whom
he
is
giving
the
blessing,
to
Whom
is
he
giving
thanks.
One
should
depict
that
if
he
were
allowed
in
to
see
the
most
important
man
in
town,
whom
not
everyone
is
permitted
to
approach,
how
would
he
feel
when
he
entered
and
spoke
to
him?
Or
if
he
were
permitted
to
come
to
the
most
important
person
in
the
country,
what
joy
he
would
have.
And
also,
if
he
imagines
that
he
were
allowed
in
to
speak
with
the
most
important
person
in
the
world,
who
speaks
only
to
a
chosen
few,
how
happy
and
elated
he
would
be
that
he
was
given
this
great
importance,
which
others
are
not
so
fortunate
to
have?
We
see
that
in
our
world,
this
gives
us
satisfaction
and
contentment
in
life.
Accordingly,
the
question
is,
“Why
can’t
we
depict
this
calculation
and
depiction
of
importance
we
have
for
a
person,
if
he
is
respected
in
corporeality,
that
we
can
speak
to
someone
so
important,
while
regarding
spirituality,
when
we
speak
to
the
Creator
we
do
not
have
this
feeling
of
sensing
with
whom
we
speak,
so
as
to
tell
ourselves,
‘Look
how
many
people
in
the
world
do
not
have
the
privilege
of
speaking
to
the
King
of
the
world’?
But
to
us,
the
Creator
has
given
a
thought
and
desire
to
come
in
and
speak
with
Him.”
However,
a
person
must
believe
in
what
our
sages
said,
“If
the
Creator
did
not
help
him,
he
would
not
overcome
it”
(Kidushin,
30).
Thus,
we
should
say
that
now
the
Creator
has
approached
us
and
helped
us,
so
why
are
we
not
inspired
by
the
Creator
and
our
hearts
are
not
rejoicing?
However,
when
one
speaks
words
of
Torah
and
prays
to
the
Creator,
or
when
one
blesses,
he
should
imagine
that
he
is
speaking
to
an
honorable
person,
to
the
King
of
the
world,
and
wish
that
it
will
help
him.
That
is,
after
all
the
depictions,
it
is
still
not
the
same
as
speaking
to
an
honorable
person
in
corporeality
and
the
feeling
he
has
then,
where
he
feels
the
importance
without
any
work.
But
in
spirituality,
he
must
toil
with
various
depictions
until
he
feels
some
importance
that
he
is
speaking
to
the
Creator.
However,
the
matter
is
very
simple:
In
corporeality,
he
sees
that
people
respect
him.
Hence,
the
individual
is
influenced
by
the
importance
that
the
public
has,
and
takes
upon
himself
to
serve
him
because
of
the
importance
he
has
absorbed
from
the
public
in
regard
to
that
person.
But
with
respect
to
the
Creator,
a
person
cannot
see
the
true
measure
of
people’s
appreciation
of
the
Creator.
Rather,
everything
is
built
on
faith.
Where
one
must
believe
is
where
labor
begins,
for
then
doubts
are
born
and
one
must
decide
whether
yes
and
no.
There
is
a
lot
of
work
in
spirituality
when
a
person
must
appreciate
the
Creator,
and
for
this
to
relinquish
several
things
that
the
body
enjoys.
He
feels
as
painful
when
he
relinquishes
his
pleasures,
and
all
in
order
to
win
the
Creator’s
approval
and
be
allowed
to
come
in
and
speak
with
Him,
so
He
will
let
him
feel
with
Whom
he
speaks,
meaning
that
the
Creator
will
be
revealed
to
him
and
will
not
be
so
concealed.
But
if
he
could
receive
the
importance
of
the
Creator
from
other
people,
as
it
is
in
corporeality,
he
would
have
no
work.
However,
there
is
a
special
thing
about
Kedusha
[holiness/sanctity],
called
“Shechina
[Divinity]
in
exile”
or
“Shechina
in
the
dust.”
It
shows
us
the
unimportance,
which
is
the
opposite
of
importance.
Naturally,
we
cannot
receive
importance
from
the
public
because
we
see
that
the
public
has
no
appreciation
or
regard
for
spirituality,
from
which
he
can
receive
support
to
rely
on
and
go
with
what
he
was
given
importance,
so
he
can
relinquish
the
worldly
life,
called
“corporeal
life,”
in
order
to
take
upon
himself
to
serve
the
Creator
in
order
to
bestow
and
not
for
his
own
sake.
This
is
so
because
he
does
not
see
that
others
appreciate
spirituality
enough
to
make
it
worthwhile
to
relinquish
self-love.
This
is
so
because
when
he
begins
to
look
at
other
learners
of
Torah
and
observers
of
Mitzvot,
he
does
not
see
them
with
enough
importance
to
cause
them
to
work
in
order
to
bestow.
Naturally,
he
does
not
receive
the
importance
of
spirituality
as
he
receives
the
importance
of
corporeality
from
the
public.
In
corporeality
he
sees
that
there
is
a
public
that
appreciates
someone.
It
does
not
matter
who
or
what
they
appreciate,
but
he
is
influenced
by
them.
But
in
spirituality
he
does
not
see
that
anyone,
not
even
individuals,
appreciates
spirituality.
So
what
can
he
do
to
acquire
importance
that
will
make
it
worthwhile
for
him
to
work
in
order
to
bestow?
It
follows
that
man
has
a
lot
of
work
to
exert
to
do
what
he
can
in
order
to
obtain
some
importance,
so
he
will
understand
that
it
is
a
great
privilege
that
he
has
been
rewarded
with
serving
the
Creator
and
keeping
His
Mitzvot
in
utter
simplicity,
meaning
without
any
great
intentions.
Rather,
one
should
simply
feel
happiness
and
vitality
in
keeping
what
the
Creator
has
commanded
us.
That
is,
he
should
think
that
now
he
is
doing
the
King’s
will,
and
the
King
enjoys
my
doing
His
will.
One
should
believe
above
reason
that
the
Creator
has
sent
him
his
thoughts
and
desires,
which
caused
him
to
observe
the
Mitzvot,
and
that
it
came
to
him
as
an
awakening
from
above.
That
is,
now
the
Creator
is
calling
him:
“Come
to
Me;
I
want
to
give
you
a
service
in
My
palace.”
When
one
thinks
this,
the
heart
is
elated
and
fills
with
joy,
and
then
he
feels
high
spirited.
It
therefore
follows
that
it
does
not
matter
what
he
does.
It
is
all
the
same,
as
it
is
written,
“Be
careful
with
a
slight
Mitzva
as
with
a
serious
one,
for
you
do
not
know
the
reward
for
the
Mitzvot.”
It
can
be
said
that
it
does
not
matter
which
Mitzva
of
the
Creator
a
person
keeps
because
his
only
thought
is
to
bring
contentment
to
the
Creator.
Therefore,
a
person
can
derive
great
joy
from
small
actions,
since
the
main
thing
is
not
the
greatness
of
the
Mitzva,
but
the
measure
and
importance
of
the
Giver
of
the
Mitzva.
That
is,
it
is
according
to
his
appreciation
of
the
King.
When
a
person
reflects,
he
sees
that
he
must
satisfy
the
desire,
to
have
fulfillment.
However,
there
are
those
who
work
to
satisfy
their
own
desires,
meaning
what
the
heart
demands.
This
is
called
“lust.”
Conversely,
there
are
those
who
need
to
satisfy
the
will
of
others,
what
they
require
of
him,
meaning
to
dress,
and
live
in
an
apartment,
as
they
require,
etc.
This
falls
under
the
category
of
honor.
And
there
is
also
fulfilling
the
Creator’s
wish,
what
He
demands,
which
is
keeping
of
Torah
and
Mitzvot.
However,
one
should
ask
oneself:
“Is
serving
the
Creator
really
so
important
to
me
that
I
feel
such
great
importance?
So
why
after
all
the
calculations,
I
forget
everything,
enter
the
corporeal
world,
stop
everything
related
to
Kedusha,
and
take
upon
myself
to
fulfill
others’
desires
and
not
the
Creator’s,
although
I
said
that
the
Creator’s
will
is
so
important,
more
important
than
to
satisfy
my
own
desire?
“When
I
worry
about
satisfying
my
own
desire,
it
falls
under
the
category
of
lust.
When
I
try
to
satisfy
others’
desires
it
falls
under
the
category
of
honor.
I
want
to
satisfy
those
two
out
of
self-love.
But
when
I
want
to
do
the
King’s
will,
that
state
is
very
important
because
at
that
time
I
exit
self-love,
called
‘beast,’
and
enter
the
category
of
‘man,’
as
our
sages
said,
‘You
are
called
‘man,’
and
the
nations
of
the
world
are
not.’”
Thus,
as
soon
as
one
comes
out
of
the
state
of
Torah
and
prayer
he
says
that
even
the
smallest
thing
he
does
in
Kedusha
is
so
important
to
him
that
it
makes
him
very
happy
that
he
has
been
rewarded
with
entering
the
domain
of
Kedusha,
and
what
fool
would
want
to
come
out
of
the
state
of
emotional
satisfaction
and
elation?
He
feels
that
he
is
the
happiest
man
in
the
world
because
he
had
the
great
privilege
of
exiting
the
beastliness
that
he
was
in
all
the
time.
All
of
a
sudden
he
is
summoned
to
come
before
the
King
and
speak
with
Him.
At
that
time
he
looks
at
himself,
how
he
is
always
immersed
in
worldly
lusts
like
all
other
beasts.
But
now
he
sees
that
he
has
become
a
real
man.
He
becomes
very
critical
of
his
surroundings,
how
lowly
they
are,
to
the
point
that
he
can
barely
stand
to
be
near
them
and
speak
to
them
because
he
cannot
stoop
so
low
as
to
speak
to
people
devoid
of
the
spirit
of
Kedusha,
who
are
so
immersed
in
self-love
that
he
can
barely
stand
them.
After
all
this,
after
some
time,
even
a
moment
later,
after
all
the
criticism
he
passed
on
his
surroundings,
he
completely
forgets
about
the
spirituality
he
was
in
and
enters
the
corporeal
world
with
all
the
beastly
lusts.
He
does
not
even
remember
when
he
came
out,
the
moment
when
he
came
out
of
the
spiritual
state
into
the
corporeal
state
he
is
in
now.
Thus,
the
question
is,
“When
he
was
in
the
spiritual
state
and
was
delighted
with
his
situation,
was
this
a
lie?
Was
it
only
a
dream?
Or
is
it
to
the
contrary,
that
the
previous
state
is
his
real
state,
and
what
he
feels
now,
that
he
is
immersed
in
beastly
lusts,
is
a
dream?”
The
truth
is
that
a
person
must
believe
that
when
the
Creator
appears
to
him
a
little
bit,
he
begins
to
feel
the
importance
of
the
King
and
is
drawn
to
Him
and
annuls
as
a
candle
before
a
torch.
If
he
continues
to
appreciate
the
herald
he
has
heard
from
above,
and
to
the
extent
that
he
can
regard
it,
to
that
extent
his
aspiration
for
spirituality
grows
and
he
begins
to
feel
that
he
has
emerged
from
the
corporeal
world
and
entered
a
world
that
is
nothing
but
good.
But
if
he
forgets
to
appreciate
that
call—that
he
has
been
called
to
come
speak
to
the
King,
and
begins
to
enjoy
and
instill
the
joy
he
has
into
his
vessels
of
reception,
and
he
is
not
cautious
to
thank
and
praise
the
Creator
for
bringing
him
closer
to
Him,
he
is
promptly
repelled
and
ejected
from
the
King’s
palace.
This
happens
so
fast
that
he
has
no
time
to
feel
that
he
has
been
ejected.
Only
after
some
time
he
comes
to,
and
sees
that
he
has
been
thrown
out.
But
when
he
is
ejected
from
the
King’s
palace
he
remains
unconscious,
and
therefore
cannot
feel
the
moment
of
ejection.
It
is
known
that
in
corporality,
too,
if
a
person
falls
from
a
high
floor
to
the
ground,
if
you
ask
him
how
he
fell
he
does
not
remember
anything.
All
he
knows
is
that
now
he
is
in
the
hospital,
but
he
does
not
remember
anything:
who
picked
him
up,
who
brought
him
to
the
hospital,
everything
is
forgotten.
It
is
the
same
in
spirituality.
When
he
is
ejected
from
the
King’s
palace
he
does
not
remember
who
ejected
him,
meaning
what
caused
him
to
fall
off
his
state
where
he
was
in
utter
completeness,
full
of
joy
with
his
situation.
He
also
does
not
remember
when
he
fell
from
his
high
state
into
the
ground,
so
as
to
say,
“Up
to
that
point
I
was
fine,
and
at
that
moment
I
fell.”
He
cannot
remember
the
moment
when
he
fell
from
his
state.
But
after
some
time
he
opens
his
eyes
and
begins
to
see
that
now
he
is
in
the
corporeal
world.
This
recovery—the
consciousness
he
has
regained
when
he
sees
that
now
he
is
outside
the
palace—can
happen
after
several
hours
or
even
after
several
days.
Suddenly,
he
sees
that
he
is
immersed
in
worldly
lusts,
and
that
once
he
had
a
state
of
ascent.
Now
let
us
return
to
the
matter
from
which
we
began,
namely
the
greatness
of
the
quality
of
practicing
Mitzvot
and
words
of
Torah
and
prayer
in
utter
simplicity,
without
any
intentions
but
to
learn
Torah,
since
the
whole
Torah
is
the
names
of
the
Creator,
and
whether
he
understands
the
connection
he
has—that
he
is
learning—meaning
the
fact
that
he
is
learning
with
the
person.
That
is,
one
should
not
say,
“What
does
this
come
to
teach
us?”
Rather,
every
word
he
learns
is
a
great
thing
for
his
soul.
And
although
he
does
not
understand
it,
he
must
believe
in
the
sages,
who
have
instructed
us
so.
It
is
likewise
in
the
prayer.
He
should
know
and
believe
that
each
and
every
word
that
our
sages
have
arranged
for
us
was
said
with
the
spirit
of
holiness.
For
this
reason,
we
must
regard
each
and
every
word,
meaning
that
he
has
the
privilege
that
the
Creator
has
given
him
the
thought
and
desire
to
observe
His
commandments,
and
to
thank
the
Creator
for
it.
He
should
believe
that
everything
he
does
in
spirituality,
while
others
did
not
merit
this,
is
because
the
Creator
has
chosen
him
to
serve
Him.
A
person
should
reflect
on
how
the
King
is
calling
him
and
gives
him
some
understanding
to
at
least
keep
His
commandments
so
that
he
will
have
some
contact
with
the
Creator.
Likewise,
one
should
depict
the
importance
of
the
King
as
much
as
one
can
and
derive
from
this
joy
and
elation.
This
is
the
path
of
truth.
That
is,
we
should
believe
in
the
importance
of
the
Creator
although
the
body
is
still
not
impressed
to
the
extent
that
he
is
seemingly
serving
a
flesh
and
blood
King,
since
there
the
public
revere
the
King
and
the
individual
is
influenced
by
the
public.
But
in
spirituality
a
person
cannot
see
that
the
public
revere
the
King
and
the
value
of
annulling
before
Him
is
hidden
from
him.
Instead,
we
must
believe
that
this
is
so.
This
is
called
“right
line,”
meaning
without
any
intentions.
Rather,
even
if
he
engages
with
the
littlest
understanding,
he
should
regard
it
as
though
he
is
doing
a
great
service.
It
is
as
our
sages
said
(Avot,
Chapter
2,
Mishnah
1),
“Be
careful
with
a
slight
Mitzva
as
with
a
serious
one,
for
you
do
not
know
the
reward
for
the
Mitzvot.”
That
is,
it
does
not
matter
to
us
what
service
we
do
for
the
King,
with
which
service
we
bring
contentment
to
the
King.
Rather,
we
have
one
thought:
that
the
Creator
will
be
pleased
with
what
I
am
doing.
Thus,
it
does
not
matter
if
this
work
is
important
or
not,
since
I
have
no
consideration
of
myself.
It
can
be
an
unimportant
work
that
not
many
people
want,
therefore
he
wants
to
do
it
because
it
is
more
needed
than
important
work
that
many
people
want.
However,
the
question
is,
“Why
can’t
a
person
feel
the
light
that
shines
in
Torah
and
Mitzvot
as
soon
as
he
begins
the
work?”
Instead,
he
must
believe
that
there
is
a
hidden
light
there,
which
he
cannot
see.
It
would
certainly
be
better
if
the
importance
about
it
were
revealed
to
all,
for
then
everyone
could
observe
the
Torah
and
Mitzvot.
Thus,
why
is
there
a
concealment
on
Torah
and
Mitzvot
to
the
point
that
each
and
every
one
must
labor
and
toil,
and
perform
all
kinds
of
works
in
order
to
be
able
to
say
that
the
whole
of
the
corporeal
world
is
not
worthwhile
compared
to
Torah
and
Mitzvot,
as
our
sages
said
(Avot,
Chapter
4,
22),
“One
hour
of
repentance
and
good
deeds
in
this
world
is
better
than
the
whole
of
the
life
in
the
next
world,
and
one
hour
of
contentment
in
the
next
world
is
better
than
all
the
life
of
this
world.”
However,
we
were
given
this
concealment
so
as
to
have
room
for
choice,
meaning
to
have
the
ability
to
work
in
Torah
and
Mitzvot
for
the
Creator,
meaning
in
order
to
bestow.
Otherwise,
if
the
light
that
is
hidden
in
Torah
and
Mitzvot
were
revealed,
he
would
work
only
because
of
self-love.
But
then
he
would
not
be
able
to
criticize
himself
and
see
if
his
aim
is
to
bestow
or
for
his
own
sake.
But
because
we
were
given
the
Torah
and
Mitzvot
to
keep
during
the
concealment,
we
can
keep
them
in
utter
simplicity,
and
say,
“If
my
aim
is
to
bestow,
why
should
I
mind
what
taste
I
feel?”
Therefore,
if
one
wants
to
be
rewarded
with
anything,
he
must
take
upon
himself
to
keep
Torah
and
Mitzvot
in
utter
simplicity.