Many seforim delve into the concept that one should perform the mitzvos only because Hashem commanded us to. Mitzvah performance should never be dependent on any reason or result. Although it is permissible and even commendable to delve into the 'taamei hamitzvos', the primary purpose of fulfilling Hashem's will should never be forgotten.
The Chasam Sofer (דרשות לפסח דף רעז) explains that this was the difference between the chochem and the rasha in the Haggadah. When one reads the questions of both the wise son and the wicked one, they seem very similar at first glance. The chochem asks מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה ה' אֱלֹקֵינוּ אֶתְכֶם what are the different laws and commandments and mitzvos that Hashem commanded you to do? The Rasha asks מָה הָעֲבֹדָה הַזֹּאת לָכֶם what is this labor that you do?
It seems that both want to understand the mitzvos associated with Pesach. The difference in the quest for understanding is the reason why they want to understand. The chochem's desire to understand is not connected to his performance. He does not seek to understand if it is necessary for him to perform all the mitzvos, rather he will perform them regardless. He just wants to know how to fulfill his obligation on the highest standard. He does not ask the question while doing the mitzvah. The Rasha asks, מָה הָעֲבֹדָה הַזֹּאת, what is this obligation? While he is doing the mitzvah, he is inquiring whether it is entirely necessary. He only performs them if he fully understands the reasons for them.
Unquestioning Trust
The Panim Yafes at the end of Parshas Vayeira explains why Akeidas Yitzchak was the biggest nisayon with which Avraham Avinu was tested. He also clarifies why it was a greater nisayon for Avraham, even though Yitzchak was actually the one being sacrificed. In the Gemara in Yerushalmi (תענית פ"ב ה"ד) it says that Hashem promised Avraham (בראשית כא יב) כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע that through Yitzchak, Avraham would have generations of descendants who would become the nation of Yisrael. Avraham could have questioned how Hashem's promise would be fulfilled if he had to sacrifice Yitzchak who was yet to be married and have children. Avraham knew that Hashem would fulfill his promise, therefore the command to sacrifice his son seemed completely counterintuitive.
Avraham, however, was ready to execute Hashem's command without understanding it. Understanding was not a prerequisite to doing. Yitzchak had not received the promise, therefore the nisayon did not present such a perplexing problem to him. Therefore, for Avraham this nisayon was even greater than עִיר כַּשְׂדִּים in which he was thrown into the fire alive. To accept with equanimity, that which is difficult to understand, and not seek to clarify the ways of Hashem, is the ultimate greatness.