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What is a Mitzvah?
November 2000

The following ViewPoint was intended to provoke thought and discussion.

All non-Jews have been commanded by G-d to observe and keep Seven Commandments, known as the Sheva Mitzvot B'nei Noach (the Seven Laws of the Children of Noah). The Hebrew word for commandment is mitzvah (plural, mitzvot). The Seven Laws are general categories, most of which specifically contain both positive (do) and negative (do not) mitzvot. Likewise, the Jewish people have also been commanded by G-d to observe and keep mitzvot - 613 of them - 248 positive, 365 negative (plus seven rabbinic mitzvot (including Purim and Chanukah) which Hashem has also given and commanded to the Jewish people). However, we are experiencing many Noachides desiring to embrace and keep additional mitzvot which they have not been commanded - Jewish mitzvot including, but not limited to: mezuzah, kashrus, Shabbos, holidays such as Chanukah (lighting the menorah / chanukiah), Rosh Hashanah, Yom Kippur, Pesach, Shavuot, Sukkot, etc. Certainly, Noachides are permitted to keep certain Jewish mitzvot, but the observance of a Jewish mitzvah by a Noachide is not halachically considered the observance of the mitzvah. This ViewPoint will attempt, with the help of Hashem, to be a vessel of chinuch (education) in bringing an understanding to B'nei Noach of what a mitzvah is really all about. I will try to clearly explain what the meaning of a mitzvah is, and why a certain act by one person is considered a mitzvah, while the performance of the same act by another person is not considered a mitzvah.

" A mitzvah is a lamp and Torah is light." Mishlei (Proverbs) 6:23.

Rav Meir Leibush Malbim says in his commentary on Mishlei (Malbim on Mishley, Feldheim Publishers, 1982, " The individual commandment is compared to a lamp, which requires oil and a wick in order to burn: similarly, the mitzvah has force only as long as a man's spirit is contained in a body. The Torah ("teaching"), on the other hand, is light itself, general, diffused and intangible, radiating in a man's spirit even after his death. And as the lamp is lit from another source of light, so the individual commandments are illumined by the essence of light, the study of Torah: "an ignoramus cannot be pious." Fundamental to both the Torah and the commandments is a proper way of living, and this is achieved by listening to "reproofs of moral instruction," to warnings that restrain a man from unwise conduct."

Mitzvah is an idiom of tzavtah - "joining," "attachment," "connection." Whoever performs a mitzvah becomes joined to the Essence of G-d - may He be blessed - the One Who issues that particular command. This is the meaning of "The reward of a mitzvah is the mitzvah (itself)": 1 When a Noachide performs a Noachide mitzvah, he/she becomes attached to the Ultimate Goodness and Essence of the En Sof Who ordained the command - and that is in itself the Noachide's reward.

"Every mitzvah is a lamp which lights up the darkness of our material world." A person can only light that lamp if it is his/her mitzvah. For example, we have had a previous ViewPoint (Chanukah - Making the Darkness Glow and Glow [December 1997]) discussion regarding the kindling of the Chanukah lights. The Jews' goal in performing the mitzvah of lighting the Chanukiah is not material reward. Jews fulfill the mitzvah only because "You have sanctified us with Your commandments and commanded us..." This is the wording of the blessing a Jew recites before the performance of a mitzvah. Rebbe Menachem Schneerson, of blessed memory, states in Timeless Patterns in Time - Chanukah that "This level of performance, avodah lishmah (divine service for its own sake"), is the highest that can be attained through our own spiritual endeavors." He is citing Rambam, Mishneh Torah, Hilchos Teshuvah 10:4-5.

According to the Rebbe,

"The Greeks appreciated the wisdom and beauty of the Torah. What they opposed was the concept of Torah as G-dly revelation. They would have liked the Jewish people to study Torah in the same way they would have studied human wisdom, insensitive to its G-dliness that transcends the bounds of intellect. Likewise, the Greeks did not object to the fulfillment of the commandments [mitzvot] per se, recognizing that every culture, including their own, has rituals. Their antagonism was aroused by the idea that mitzvos are a unique means of connecting to G-d which takes us beyond human limits.

This idea is alluded to in the phrase from VeAl HaNissim which speaks of chukei retzonecha ("the decrees of Your will"). There are three categories of commandments [mitzvot]: Mishpatim (lit., "judgments), eidos (lit. "testimonials"), and chukim (lit., "decrees). [See Ramban on Devarim 6:20; Sefer HaMaamarim 5701, p. 51 ff.]

Mishpatim are the mitzvos which appeal to reason, such as the prohibitions against theft and murder. The eidos commemorate events in Jewish history, a means of reliving the past and grasping its significance; for example, eating matzah on Pesach. The chukim are those mitzvos which are superrational, "a decree from Me, [which] you have no permission to question. [Rashi on Bamidbar 19:2; cf. Yoma 67b, and Tanchuma, Parshas Chukas, sec. 7]

[Here the Rebbe again speaks specifically regarding the Jewish people] The eidos and the mishpatim enable us to relate to G-d through means we can rationally appreciate; the chukim, by contrast, require us to rise above the limitations of our understanding. And when we do so, these mitzvos connect us with G-d's infinite dimension. It was the observance of the chukim that irked the Greek mentality and countered their philosophy.

Within the category of chukim, an approach existed that the Greeks could have accepted -- observance based on the rationale that since the Torah is based on wisdom, the fulfillment of all its mitzvos must be validly motivated. (This would include even those whose reasons defy our limited mortal perspective.)

This rationale would not have run contrary to the Greek approach. The Jewish observance of chukim is not, however, based on the existence of an underlying rationale, but rather, on a commitment to G-d that transcends the limits of understanding. Such an approach could not be accepted by the Greeks." 2

If a Noachide attempts to perform a Jewish mitzvah, he/she can never say the blessing "You have . . . commanded us." It would be a lie and a violation of the Prohibition against Theft, G-d forbid! Why? Because it is not his/her mitzvah! The Noachide cannot claim it! If a Noachide can't say the beracha (blessing), then he/she cannot claim the mitzvah!

Can you imagine Noachides attempting to steal Jewish mitzvot, and claiming them as their own?!? Christianity did (and does) the very same thing - they stole the Hebrew Scriptures (the Tanach), renamed them and called them the "Old Testament," translated them according to their own rules, and gave their own interpretation and commentary as to what the Tanach was saying, i.e., claiming that the Tanach was full of "types and shadows" pointing to a central figure alleged to be part man, part some kind of god. Christians claim they are "spiritual" Israel, etc., etc. Is the concept of Noachides inadvertently or intentionally stealing mitzvot a carry-over from their previous belief system of Christianity? Perhaps so - apparently some Noachides can attempt to justify any action - including stealing mitzvot, G-d forbid.

Again, I ask you to look at the root word for mitzvah - it means "connection." The Chabad Lubavitch teaches that Noachides can gain spiritual benefit and blessings by doing some of the Jewish mitzvot, but the Noachide must realize the Jewish mitzvot are not Noachide mitzvot, and a Noachide's performance of the Jewish mitzvot is not avodah lishmah, and therefore a Noachide cannot make "connection" to G-d in this manner; a Noachide cannot attain yichidus by performing a Jewish mitzvah.

I'll take this a step farther: Not a single Noachide is "kosher." No matter what attempts a Noachide puts into being kosher, no matter what effort and degree of observation of the Jewish kashrus mitzvot a Noachide attempts, they are not, and never will be, kosher - neither in observance nor in deed.

A Noachide can create what appears to be a completely kosher kitchen by following the Jewish halacha, but an Orthodox Jew cannot and will not eat from the Noachide's kitchen. Why? Because the kitchen is not kosher. Why? Because the Noachide who went to all this effort is not a Jew. And that is the bottom line.

Again, this understanding hinges on the understanding of what a mitzvah is. Only the person (the Jew) who is commanded the mitzvah of kashrus makes connection with G-d. No matter how noble it appears for a Noachide to attempt kashrus, it is not kashrus because the mitzvah of kashrus is not commanded the Noachide.

The same is true with a Noachide lighting Shabbos candles or Chanukah candles. For the Noachide, these are not Shabbos candles nor are they Chanukah candles - they are merely candles. The candlelight emanating from candles lit by a Noachide does not take on kedusha (holiness) because the Noachide has not performed a mitzvah. The mitzvah is commanded only for a Jew, not a Noachide. It is a mitzvah only for a Jew, and only when a Jew lights the candles does the light take on holiness. A Noachide can use the light from either set of candles to do menial tasks, etc., whereas a Jew, according to halacha, cannot. Why? Because, for the Noachide, the light is not imbued with holiness, because the Noachide has not performed a Noachide-centric mitzvah; for the Jew the candlelight is imbued with holiness because the Jew has been commanded the Jew-centric mitzvah. This is an important concept for Noachides to understand. You will read more about this, and read what Rabbi Neusner has to say regarding this, later in this ViewPoint.

Only a Jew can bring kedusha (holiness) into this world, and this is only accomplished when the Jew keeps the specific Jewish mitzvot related to kedusha. A non-Jew attempting to keep the same mitzvot cannot, will not, ever succeed in bring kedusha into this world. A Jew can and must be both righteous and holy; that is what being Jewish is all about. Being B'nei Noach is about being righteous. If the Noachide wants to embrace kedusha, he/she must choose to accept a higher level of responsibility, which can only be attained via a full conversion to Orthodox (frum) Torah Judaism.

Many Noachides have romantic ideals regarding their unsolicited performance of the Jewish mitzvot, thinking that perhaps Hashem will bless them for their efforts, etc. The kavanah, the intent, of emulating the Jewish mitzvot should be approached on a different level. The Jewish mitzvot are for the Jewish people - and unless the Noachide has declared either an intent to convert (and under the supervision of a recognized and authorized Orthodox "conversion" rabbi), or specifically stated that the observance was for spiritual benefit without the merit or intent of keeping a mitzvah, these imitations of doing Jewish mitzvot are without merit or benefit - and will ultimately cause confusion in the home. Not to mention the confusion experienced by both Jews and non-Jews who observe a Noachide attempting to observe something that is clearly not his/her mitzvah.

Certainly, a Noachide should learn and understand the mitzvot, i.e. Shabbos, kashrus, etc. Why? In order to know the proper conduct when invited into the home of an Orthodox Jewish family. For example, until they moved to a different city, I had often been invited to share the Shabbos meal in a Jewish home here in Fort Worth. As a result of my studies on Shabbos halachot, I know what is permissible on Shabbos, and as a result, I would never transgress Shabbos within the Jewish home. I know where to place empty dishes or other items while in their kitchen. I know what I am and am not permitted to touch. I know what labors they cannot perform on Shabbos, and I will not perform those labors while in their home. I know what subjects of discussion are not permitted on Shabbos. I do not carry money or anything else into their home on Shabbos. And they know I am not a Shabbos goy - I will not turn a light on or off in their (or any Jewish) home on the Shabbat merely for their convenience.

But when I left their home, I intentionally desecrated Shabbos. Why? Because Shabbos is not a mitzvah for B'nei Noach - I will not attempt to steal the mitzvah and claim it as a mitzvah for B'nei Noach. Certainly, it will be a different story when Moshiach comes and the Temple is rebuilt (may it happen speedily in our day). At that time, if I am blessed and permitted to dwell in Eretz Yisrael, I will know the sanctity of the land and the holiness of Shabbos, and I will not transgress the Shabbos (according to halacha specific to the ger toshav). The Torah is explicit regard the conduct of the Noachide in the Land of Israel on Shabbos.

(a) Rambam (Maimonides), Payrush HaMishnayot, Trumot 3:9. The mishnah there states that "The non-Jew and the Kooti, their teruma is [kosher] teruma, their ma'aser is [kosher] ma'aser, and their hekdesh is [kosher] hekdesh]." The Rambam comments: "Even though non-Jews are not obligated in [Jewish] mitzvot, if they keep some of them they receive a reward. This is one of our general principles - that since they receive a reward, their deeds stand, as you can see."

Implications of the Rambam: (1) When he performs mitzvot outside the "seven mitzvot of the sons of Noah," a non-Jew is called "ayno metzuveh v'oseh" (one who is not commanded to do a mitzvah but nonetheless chooses to do it). In such a case, the non-Jew receives a reward. (2) If he receives a reward for doing such mitzvot, it is clearly meritorious for him to *learn* how to perform them.

(b) Yad Yosef on Avodah Zara 3a (where it is stated in the name of Meir that a non-Jew who learns Torah is as great as the kohen gadol): "Regarding the recognition in a person of the depth and truth of his love for G-d, the one who is not commanded but yet performs the commandment is greater, because in him the enthusiasm and love for his creator is evident, that he does the mitzvot from his own desire, without any command - like Avraham our father, who kept the entire Torah even before he was commanded."

Implications of the Yad Yosef: (1) It is possible to love G-d without being a Jew. (Note that this is borne out throughout the Tanach.) (2) A non-Jew who acts on his love for G-d by learning G-d's Torah demonstrates even *greater* enthusiasm than a Jew who learns G-d's Torah (although his "reward" is less).

[However, the Talmud also offers a different viewpoint, as you will soon see.]

(c) In an article entitled "Shabbat b'Ulpanei Giyur" by Rabbi Yehuda Shaviv, in Techumin 17, Rabbi Shaviv discusses the approach of many authorities to the paradox created by Rabbi Meir's assertion (see above) and the assertion of R. Yochanan (Sanhedrin 59a), "A non-Jew who studies Torah deserves the death penalty." A common approach is that there are two types of non-Jews - one which does real "avodah zara" (idol worship) and one which does not. For the former type, Torah study (like observance of Shabbat) is forbidden, lest he "create a new religion" and confuse the Jews. For the latter, however, Torah study is a legitimate way for the non-Jew to manifest his love and appreciation for G-d. Rabbi Shaviv points you to the Chatam Sofer in his Chidushim on Sanhedrin 59a. See also She'eylot u'Teshuvot Rabbi Azriel, siman resh-lamed.

Implication: Don't teach Torah to someone who meets the halachic definition of an "oved avodah zara" (idol worshipper). But you are mistaken if you extend this category to "b'nei noach" (those who keep the seven laws of the sons of Noah) who are not "ovdei avodah zara."

Policy Considerations: Theoretically, there is nothing wrong with a non-Jew observing [certain Jewish] mitzvot, as we have seen. Very often, people come to convert without a full heart to be Jewish, but with a lot of enthusiasm for Jewish ritual and the G-d of Israel. Instead of encouraging these people to manifest their love for G-d *as non-Jews* by observing some [Jewish] mitzvot, the rabbi simply turns them away. This "all or nothing" approach leads to a lot of resentment, and misses a wonderful opportunity for a kiddush Hashem (sanctification of G-d's Name). We [Jews] are meant to be an "or l'goyim" (a Light Unto the Nations). Let's start acting that way. 3

"Greater is the one who is commanded and does something, than the one who is not commanded and does it." Kiddushin 30a.

Let's unpack that sentence.

(A) The "something" is one and the same thing. What makes a mitzvah into a mitzvah is not that is different - a different action, a different feeling, something out of the ordinary. Two people may be doing the same thing and only for one of them it is a mitzvah.
(B) What you do may or may not be a mitzvah depending on what you are thinking or feeling or hoping or intending when you do it.
(C) One more thing to consider is the circumstance. Why and for what are joined by when.

Here is the case: You light a candle. It may be a candle on a birthday cake. It may be a candle you light during a power failure. It may be a candle at sunset on the evening before the Sabbath.

The first candle celebrates. It is meant to be blown out. The second candle illuminates. It is meant to be used. The third candle consecrates, makes holy. It is meant to be appreciated, to burn, yet not to be used for any other purpose.

Everything depends on your purpose and the circumstance. The candle may be one and the same. But the time is not. Or the occasion is not. Or your own motive or reason for lighting it is not.

So lighting the candle may or may not be a mitzvah. What you say when you light the candle - "Happy birthday," or "The lights just went out," or ". . . who has sanctified us by the commandments and commanded us to light the Sabbath light" - that makes all the difference.

Being commanded means having the power to make the difference. If you do things merely because you feel like doing them, because they are nice or feel good or make sense, then, as far as the third of the three candles goes, it is not a mitzvah. Only if you are commanded can you make a candle into a Sabbath candle. Only if you are a bar mitzvah or bat mitzvah can you turn lighting the candle into: ". . . who has sanctified us . . ." 4

According to a personal note I received from Rabbi Jacob Neusner, "That is apropos of, doing the commandments when you're commanded to, not by reason of good will, that is, serving out of fear, rather than out of love; we mustn't do God favors. The enormous emphasis, particularly in Evangelical Christianity, on will and the power of the individual to will leaves people puzzled by the insistence of the Torah (don't use the language "Judaism") on obligation: what God demands. But that is the issue of God in relationship to Man, from Eden forward: His will, our will, and the Torah is meant to teach us to accept His will over our own will. The issue is to do what God wants of us. There is an old New England saying, from Colonial Days, which uses the language, "The Lord's altar needs not your polishing.""

2. Rebbe Menachem Schneerson, Timeless Patterns in Time - Chanukah, Volume 1, Kehot Publication Society, 1993. Pages 120-121. © Copyright 1993 by Kehot Publication Society, reprinted by permission of Chabad Lubavitch, 1997.
Please note: In context, the Rebbe is speaking to the Jewish people - not directly to B'nei Noach.

3. M.R., Cambridge, Massachusetts

4. Rabbi Jacob Neusner, Mitzvah, Rossel Books, 1981. Pages 12-13. © Copyright 1981 by Jacob Neusner and Rossel Publishers, reprinted by permission of Jacob Neusner and Rossel Publishers.

WARNING:
This is copyrighted literature - nobody can reuse this without permission from the publisher - Remember the mitzvah: do not steal.

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