Why We Do

Important Intent

The past two pieces presented Avot’s definition of the world’s goal as glorifying Hashem. This goal should impact not only what we do, but also why we do it.

Chazal emphasized the importance of kavanah (intention) in many places. The Ramban [1] saw this as the intention of the command (found in kriyas Shema) to “serve Hashem with all of our heart.” [2]

While Fulfilling Mitzvos

Intention is indeed central to mitzvah performance.

The Rambam [3] asserts that only mitzvot done with proper intention gain us entry into the next world. It is not only about what we do but also about why we do it. [4]

Rav Kook [5] used the importance of kavanah to explain why Rav Hamnuna devoted significant time to tefillah at the expense of Torah learning (which is more important) [6]. Since everything we do with the correct kavanah contributes to kavod Shamayim (the glory of G-d), we should appreciate and fully focus upon whatever mitzvah we are performing without considering other (even more rewarding) opportunities.

Kavanah is also the great equalizer. Though we differ in terms of what we are able to invest and accomplish, we are all equally able to have the right kavanah. The rabbis of Yavneh used this fact to encourage respect for the farmers who spent their days in the fields instead of the beit midrash. Though they studied less Torah, the farmers deserved respect, as their actions were of equally pure intent. [7]

Rava made many statements about the importance of kavanah. He taught that “it would be preferable for one who fulfills mitzvot shelo lishma (without proper intention) to not have been created!” [8] People who serve Hashem with ulterior motives take what is meant to focus on Hashem and make it about themselves. As this diametrically opposes the goal of creation, it would be better for such a person not to exist.

Rava also saw our intentions as determining whether Torah learning heals or (even) harms. Torah study is an elixir of life for those who engage in it with proper intention and an elixir of death for those who engage otherwise. [9] Our mere intention can mean the difference between life and death.

While Committing Aveiros

Rava took this idea further by asserting the redeeming value of positive kavanah even when accompanying sin. Even when a person is involved in something inappropriate, his noble intentions keep him connected (at least on some level) to Hashem. [10] Obviously, we should always strive to do the right thing, but even when we fail, our connection with Hashem continues as long as we stay focused on Him.

The Rambam [11] expresses a similar idea when explaining the Mishnah’s interpretation of the words “b’chol levavcha” as commanding us to serve Hashem with both our yeitzarim—the yetzer tov and yetzer hara. How are we meant to serve Hashem with our yetzer hara? [12] The Rambam explains that even when sinning, even when following the yetzer hara, we should remember our relationship with Hashem. We should maintain our connection with Hashem at all times; even when our actions do not meet His expectations, we sustain our relationship with Him through proper intention and focus.

Rav Nachman bar Yitzchak took the significance of our kavanah even further when he said that “an aveirah committed lishmah [13] is greater than a mitzvah performed shelo lishmah.” Not only are positive intentions (even when accompanying sin) valuable, they outweigh rote mitzvah performance.

Sinful intentions are also significant. The Gemara [14] tells how Rav Chiya bar Ashi did lifelong teshuvah for a sin he had intended to commit, even though he did not actually commit it. Though he did not actually sin, he felt that his (mere) inappropriate kavanah required teshuvah.

Right Intent

Kavanah’s significance makes identifying its correct form of the utmost importance.

The Mishnah at the beginning of Avot’s first perek warns us of the type of intention to avoid: “Antignus Ish Socho taught: Do not be like avadim (servants) who serve the master on the condition that they receive a reward. Rather, be like avadim who serve the master without the condition of receiving a reward, and let the fear of shamayim be upon you.” [15] Fear of heaven should dispel selfish, ulterior motives.

The second perek of Avot identifies the ideal kavanah: “V’chol ma’asecha yi’heyu l’shem shamayim—Let all your actions be for Heaven’s sake.” [16] The world was created for the glory of G-d. This goal should also be our intention.

Obviously, acting for Heaven’s sake precludes aiming for personal reward, but what exactly does it require?

On the most basic level, “l’shem Shamayim” means seeking to fulfill Hashem’s Will, doing mitzvot because He commanded us to. [17] Such performance is the most basic connotation of avodat Hashem. We serve the G-d who redeemed us from slavery in Mitzrayim the same way a slave serves his master. [18] We reinforce this intention by reciting the berachah of “asher kidshanu b’mitzvosav v’tzivanu” before performing (most) mitzvot. The berachah defines our performance as a fulfillment of Hashem’s command.

On a deeper level, “l’shem Shamayim” means identifying with not just our religious obligations, but also Hashem’s interests in this world. The Mesillat Yesharim’s definition of the intention we should have while davening reflects this deeper level. He explains that we should pray for redemption not in order to end our painful exile but, rather, to increase Hashem’s glory in our world. [19]

Ideally, mitzvah observance should have a similar goal. We should follow Hashem’s Will not just to fulfill our obligations, but because we care about what He wants. [20] In the words of Rav Yochanan, [21] we are fortunate to grow in Torah because we know that “it gives nachat ruach to Hashem.” We should learn Torah, daven, and fulfill mitzvot because they are what please Him.

Contemporary society emphasizes personal self-interests. This has also impacted religious perspectives, causing many to see religion as a means of personal fulfillment. We should strive to focus our religious observance on serving Hashem, not realizing our self-interests. [22]

In the words of the Kotzker Rebbe, “We need to ensure that what we perform ‘l’shem Shamayim’ is actually l’shem Shamayim.”

Kol Ma’aseinu

The Mishnah could have conveyed its message by saying, “Ma’asecha yi’heyu l’shem shamayim.” What does the word “kol” add?

Rabbeinu Yonah explains that the term “kol” extends the Mishnah’s message beyond mitzvot to include even devarim shel reshus (voluntary deeds). Even things that we generally view as beyond the purview of avodat Hashem should be done l’shem shamayim.

Indeed, Pirkei Avot emphasizes the importance of action for the sake of heaven in many additional contexts. Our gatherings, [23] community work, [24] and even arguments [25] should all be for Heaven’s sake.

The Rambam develops this idea and connects it to the word “da’eihu (know Him)” used by the aforementioned pasuk in Mishlei. Everything should be done to increase our knowledge of Hashem and foster a stronger relationship with Him. [26] We should connect our work, eating and drinking, marital relations, and other mundane actions to the higher purpose of knowing G-d and glorifying His Name.

Trickling Down

It is crucial to ensure that our understanding of the world’s purpose and of our existence trickles down to our daily lives, to the intention that accompanies the minutiae of our lives. Every aspect of life, not just mitzvah performance, should be directed l’shem Shamayim and be motivated by the goal of enhancing kavod Shamayim. n

 

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi.

 

Notes:

1. Comments on the Sefer HaMitzvot of the Rambam, Aseh 5.
2. Devarim 11:13.
3. Peirush Hamishnayot L’Rambam, Makot 3:16.
4. Based on Sefer Tehillim (112:1–2), the Beit Halevi (Bereishit 6:5) explains that proper intention impacts one’s children. Children emulate those they see acting with noble intentions. See also Tehillim 128, which makes a similar point.
5. Mussar Avicha pg. 39.
6. Masechet Shabbat 10b.
7. Masechet Berachot 17a. (See Rashi there [D”H V’shema] who sees the statement as critical of the workers.) The Gemara (Menachot 110a) uses this idea to explain why the Torah describes all types of Korbanos (even bird or flour offerings) as generating a beautiful smell. The smell hinges on the intention, not the objective value of the offering. In a similar (though different) vein, the Rema (Orach Chaim 695) famously writes that what is important on Purim is not how much wine one drinks, but that one does so l’shem Shamayim.
8. Masechet Berachot 17a.
9. Masechet Ta’anit 7a. See also Avot 1:13, where Hillel teaches that one who uses the crown of Torah for his own purposes will pass from the world. Why we learn Torah is a uniquely sensitive topic. Because it is the wisdom of G-d, it is critical that we study it for Hashem’s sake, not our own.
10. Masechet Berachot 63a. See also Chizkuni (Bamidbar 25:12) who explains that even though murder generally invalidates a Kohen from doing the avodah, because Pinchas’s killing of Zimri was l’shem Shamayim, it did not disqualify him. (In fact, the Gemara [Zevachim 101b] understood that it is what elevated him to Kohen status.)
11. Rambam, Peirush Hamishnayot, Berachot, Perek 9. It is unclear in the Rambam as to whether he is dealing with a sin (aveirah) or anger (evrah). The first part of the piece (and the previous pieces) sounds like he is dealing with anger; the second part sounds like sin. See Shemonah Perakim (5) where the Rambam clearly discusses this source in the context of sin.
12. Talmud Bavli, Masechet Berachot 54a.
13. Talmud Bavli, Masechet Nazir 23b. The Gemara proves this with Yael, who was able to kill Sisera through the aveirah of seducing him. Since her motives were pure, it was considered a positive act. See also Rashi (Berachot 63a D”H Da’eihu) and the Rambam (Peirush Hamishnayot, Shemonah Perakim 5) who discuss when a correct goal requires committing an aveirah (like Eliyahu on Har HaCarmel). See also the important (modifying) Nefesh HaChayim 1:22 on this topic.
14. Kiddushin 81b.
15. Avot 1:3. The Yerushalmi (Pe’ah 3b) adds that Hashem withholds reward from mitzvah performers in order to ensure that our performance is not reward-focused. See Tosafot (Rosh Hashanah 4a) and the commentaries of the Rambam, Maharal, and Tosafot Yom Tov on this Mishnah, who discuss the relationship between this Mishnah and the Gemara in Rosh Hashanah (4a) that describes one who gives charity with the hope of gaining reward as a “tzaddik gamur.”
16. Avot 2:12. See also Shulchan Aruch, who devotes a chapter (Orach Chayim 231) to the importance of this goal.
17. Literally, the term means “for the name of Heaven.” This connects back to the purpose of the world—the glorification of Hashem’s name — and reminds us of the tension between people’s focus on their own name versus Hashem’s name. (See the earlier chapter, entitled “For Heaven’s Sake”). Rashi (Devarim 11:13) and the Rambam (on the Mishnah and Hilchot Teshuvah 10:2-3) speak about a higher level—fulfillment rooted in love of G-d. Ideally, we should serve Hashem not just because we are committed to Hashem, but (also) because we love Him and care about His commandments.
18. Rashi to Shemot 20:2, Devarim 5:15, and many other places. See also Ramban (Shemot 39:42), who explains that the term “avodah” in many pesukim refers to actions done with the intent to serve Hashem. See Kohelet 12:13, which presents mitzvah observance as a continuation of yirat Shamayim.
19. Perek 19.
20. Rav Chaim Volozhin (Ruach Chaim on our Mishnah) writes that serving Hashem with the intention that Hashem have nachas ruach from being able to reward us for our efforts is a high level of avodat Hashem and is not considered “al menat l’kabel pras.”
21. Talmud Bavli, Masechet Berachot 17a.
22. See Bereishit Rabbah (69:3), which contrasts reshaim who “stand on top of their gods” with tzaddikim “whose G-d stands above them.” A rasha sees G-d as there to serve him, while a tzaddik sees G-d as the one meant to be served. See Lekach Tov (Ki Sisa pg. 105) which presents the commandment to build a Mishkan formulated as “make a Mishkan for Me” as atonement for the request to create an eigel, which had been formulated as “make us a god.” See this emphasis in Shemot 20:21 and 25:2,8, Bamidbar 6:2 and Rashi in all those places.
23. Avot 4:11.
24. Avot 2:2.
25. Avot 5:17.
26. Shemonah Perakim, Perek 5. Mishneh Torah, Hilchos De’ot, Perek 3.