Mitzvah

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This article is about beliefs in Judaism. For the Jewish rite of passage, see Bar Mitzvah and Bat Mitzvah.

Mitzvah (Hebrew: מצוה‎ "commandment", [mitsˈva], colloquial Ashkenazi [ˈmɪtsvə]; plural mitzvot [mitsˈvot] or colloquial Ashkenazi mitzvos [ˈmɪtsvəs]; from צוה tzavah "command") is a word used in Judaism to refer to the 613 commandments given in the Torah and the seven rabbinic commandments instituted later for a total of 620. The term can also refer to the fulfillment of a mitzvah.

The term mitzvah has also come to express an act of human kindness. According to the teachings of Judaism, all moral laws are, or are derived from, divine commandments.

The opinions of the Talmudic rabbis are divided between those who seek the purpose of the mitzvot and those who do not question them. The latter argue that if the reason for each mitzvah could be determined, people might try to achieve what they see as the purpose of the mitzvah, without actually performing the mitzvah itself.

Contents

Enumeration

The Rabbis came to assume that the Law comprised 613 commandments. According to Rabbi Simlai, as quoted in the Talmud, this enumeration of 613 commandments was representative of the following.

“ 365 negative commandments like the number of days in the solar year, and 248 positive commandments corresponding to a person's limbs „

—Talmud, tractate Makkoth, 23b

Three of the negative commandment fall under the category of Yeihareig ve'al ya'avor, meaning "one should [let himself] be killed rather than transgress the prohibition."

The number 613 can also be obtained by gematria (a traditional method of number substitution). The gematria value for the word "Torah" is 611, which corresponds to the number of commandments given via Moses, with the remaining two being identified as the first two of the Ten Commandments, which tradition holds were the only ones given by the Mouth of God Himself.

According to Rabbi Ishmael only the principal commandments of these 613 were given on Mount Sinai, the remainder having been given in the Tent of Meeting. Rabbi Akiba, on the other hand, was of the opinion that they were all given on Mount Sinai, repeated in the Tent of Meeting, and declared a third time by Moses before his death. According to the Midrash, all divine commandments were given on Mount Sinai, and no prophet could add any new one (Midrash Sifra to Leviticus 27:34; Talmud, Yoma 80a).

In rabbinic literature there are a number of works, mainly by the Rishonim, that were composed to determine which commandments belong in this enumeration:

Rabbinical mitzvot

The Biblical mitzvot are referred to in the Talmud as Mitzvot d'oraita, translated as commandments of the Law. In contradistinction to this are rabbinical commandments, referred to as Mitzvot d'rabbanan. Among the more important of these latter mitzvot are:

These seven rabbinical commandments are treated like Biblical commandments insofar as, prior to the performance of each, a benediction is recited, i.e.:

"Blessed are You, O Lord our God, King of the universe, Who has commanded us ..."

The divine command is considered implied in the general law to follow any instructions of the religious authorities (Deuteronomy 17:11, and 32:7; Shab. 23a). In addition, many of the specific details of the Biblical mitzvot are only derived via rabbinical application of the Oral Torah; for example, the reading of the Shema (Deuteronomy 6:4-7), the binding of the tefillin and the fixing of the mezuzah (Deuteronomy 8-9), and the saying of Grace After Meals (Deuteronomy 8:10).

Six constant mitzvot

Out of the 613 Mitzvot mentioned in the Torah, there are six mitzvot which the Sefer Hachinuch calls "constant mitzvot": "We have six mitzvot which are perpetual and constant, applicable at all times, all the days of our lives".

They are:

  1. To believe in God, and that he created all things.
  2. To not believe in anything else other than God.
  3. To believe in God's Oneness.
  4. To fear God.
  5. To love God.
  6. Not to pursue the passions of your heart and stray after your eyes.

Academic treatment

In modern Biblical scholarship, six different law codes are considered to compose the body of the Torah's text:

In Biblical criticism, not accepted throughout the Jewish world, these codes are studied separately, particularly concerning the features unique, or first appearing, in each. Many of the mitzvot enumerated as being from one or other of these codes are also present in others, sometimes phrased in a different manner, or with additional clauses. Also, themes, such as idolatry, sexual behaviour, ritual cleanliness, and offerings of sacrifice, are shared among all six codes, and thus, in more religiously motivated theological studies, it is often the case that the mitzvot are organised instead by theme, rather than the location in which they are found within the bible.

The Mitzvot and Jewish law

Main article: Halakha

In rabbinic thought, God's will is the source of, and authority for, every moral and religious duty. In this way, the Mitzvot thus constitute the Divinely instituted rules of conduct. In rabbinic thought, the commandments are usually divided into two major groups:

The system describing the practical application of the commandments is known as Halakha, loosely Jewish Law. The Halakha is the development of the Mitzvot as contained in the written law, via discussion and debate in the Oral law, as recorded in the rabbinic literature of the classical era, especially the Mishnah and the Talmud.

The Halakha dictates and influences a wide variety of behavior of traditionalist Jews

Many of these laws concern only special classes of people -- such as kings or the priesthood, Levites, or Nazarites -- or are conditioned by local or temporary circumstances of the Jewish nation, as, for instance, the agricultural, sacrificial, and Levitical laws.

The majority view of classical rabbis was that the commandments will still be applicable and in force during the messianic era. However, a significant minority of rabbis held that most of the commandments will be nullified by, or in, the messianic era. Examples of such rabbinic views include:

There is no authoritative answer accepted within Judaism as to which mitzvot, if any, would be annulled in the messianic era. This is a subject of academic debate and, not being viewed as an immediately practical question, is usually passed over in favor of answering questions of the practical halachah.

See also

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