בס"ד
Does orthodox Jewish thought hold that the mitzvot are practical guides for human conduct? Very often it seems that the answer is no. For example it is written in the Talmud, “There is no reward for performance of a mitzvah in this world”, (see Gemara Kiddushin 39b). A common position in the beis midrash is like Rashi bringing the Sifra, “A man should not say I find it disgusting to wear garments of wool and linen, eat pork, or have relations with a married woman, but one should say, I would, indeed, like them, but what can I do since my Father in heaven has imposed these decrees upon me”. The implication seems to be that these things are basically harmless. This is said within the context of an exhortation for Israel to be a nation that is dedicated to G-d and is separate from the other nations. It also has a threat to turn them over Nebuchadnezzar and others like him if this is not so. All of this tends to be away to deal with the observation in the book of Ecclesiastes (8:14), “Exasperation exists in the world, like the righteous who get what the wicked deserve, and wicked that get what the righteous deserve; and even talking about this is exasperating".
In fact the claim that there is no reward for mitzvahs in this physical world is part of a lengthy debate based on the Mishnah which says, “Anyone who performs one mitzvah has goodness bestowed upon him, his life is lengthened, and he inherits the land, i.e., life in the World-to-Come. And anyone who does not perform one mitzva does not have goodness bestowed upon him, his life is not lengthened, and he does not inherit the land of the World-to-Come”, (Mishna Kiddushin 1:10). Also in Ethics of our Fathers (2:1) exhorts one to consider the loss caused by a mitzvah against its gain as well as the gain of a transgression against its loss. The Bartenura comments that this reckoning should apply to well-being in this world as well as the next.
In fact the mitzvahs are often divided into mishpatim (מִשׁפָטִם) and chukim (חוּקִים), often loosely translated as statutes and laws. The dichotomy is that mishpatim are considered as intrinsically logical such as not to rob or murder. Chukim are considered not to be greatly logical and may even cause derision. Examples are restrictions on shaving and purification from ritual defilement caused by contact with a corpse. The main reason they are kept is because they are decrees of the Almighty written in His Torah. Nevertheless the rabbis say that chukim typically have some aspect of logic in them and that mishpatim may not be entirely logical.
To this end the commandments can be looked upon as pieces of advice. For example if a person wants to have good human relations, a good start would be respecting parents and avoiding jealousy. A person will be happier and more relaxed if a break is taken from work every Saturday to enjoy the fruit of one's labor and tospend some time studying the sacred texts. A person’s mind will probably be more sound if he is generally truthful.
The idea is that mitzvahs are intrinsically beneficial because of their stated purpose. This idea is stronger for a benevolent person, who likes to contemplate things, and is willing to change opinions and practices that are shown to be faulty. However if a person is shallow and has a strong inclination towards evil then this idea is much weaker. In that case the best approach may be to do the mitzvahs because they are the decree of the King of the Universe lest he punish you in His indignation and vengeance.
לע"נ האמא מלכה בת חיים ז"ל נלב"ע טז ניסן תשנ"ח
העלון ניתן לקבל בדואר אלקטרוני וגם באתר http://dyschreiber.blogspot.com
