This week we return to Chapter 1 of Ethics of the Fathers: “Antigonus of Socho...used to say: Do not be like servants who serve their master for the sake of receiving a reward, but rather be like servants who serve their master without the intent of receiving a reward; and let the fear of Heaven be upon you.”
Loving G-d and fearing G-d are “only” two of the 613 mitzvot. But fulfilling them properly affects the quality and even the practical observance of all of the Torah's commandments.
As explained in the Tanya, “Love is the root of all the 248 positive commands, and “fear is the root of the 365 prohibitive commands...”
What prompts a person to act: rational intelligence or emotion? The Torah teaches that intellect, no matter how high the level of understanding one has attained, may not necessarily be reflected in behaviour. By contrast, love and awe of G-d are the only true motivations that can compel a Jew to Torah observance.
“A mitzva performed without the proper intent is like a body without a soul,” wrote the Arizal. Love and awe of G-d give our performance of mitzvot their vitality and “staying power.” Yes, a Jew can do a mitzva by rote, simply to fulfil his obligation, but the mitzva won't be “alive.”
There are many different levels of love and fear. A person may refrain from sin because he's afraid of being punished, or afraid of the damage it would do to his soul. Then there's a higher level of awe that is closer to embarrassment, shame at the thought of going against G-d's will.
As for love, a Jew may be prompted to do a mitzva because of its spiritual or physical benefits. A higher level is when one realizes that even the greatest reward is only a token, and that “one cannot truly cleave to Him except through the fulfilment” of His mitzvot.
May we all attain “a love that is completely independent” of all self-interest, and serve G-d with the best and purest of our emotions.
