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Observing and Doing - Parashat Kedoshim 5776 - May 13, 2016

This week’s parasha, Kedoshim, presents many mitzvot (both positive and negative) dealing with a number of subjects, including justice, exclusive belief in Hashem and the prohibition of immorality.

After detailing a number of mitzvot, the Torah concludes, “and you will observe (shmira) all of My statutes (chukim) and all of My ordinances (mishpatim) and you will do (asiah) them; I am Hashem.” The Italian commentator, Rabbi Ovadiah Seforno, is perplexed by the difference between observing and doing – shmira and asiah. Observing and doing seem to be very similar! Furthermore, this verse seems to be out of step with the well-known pronouncement of b'nei yisrael at Mount Sinai – na’aseh ve’nishma – we will do and we will listen. The commitment to “doing” precedes “listening”. Is “doing” the cause of “listening” and “observing” or the effect?

When we consider this pronouncement more closely, we understand that “listening” cannot refer to learning about the mitzvot – how could b'nei yisrael keep the mitzvot without learning about them? “Listening” must refer to something else.

Rabbi Ovadiah Seforno explains that “listening” refers to following the command of Hashem without a motivation to receive a reward. Hence, na’aseh ve’nishma means that b’nei yisrael committed at Mount Sinai to follow the commandments without a concern for the reward.

Returning to the verse from our parasha, what is the difference between “observing” and “doing”? Seforno explains that the “observance” that the Torah wants from us is a recognition of the value of the commandments through analysis and study. He explains that through observing the mitzvot in this way, we will come to do them.

Seforno’s analysis of this verse corresponds to my experience as a teacher and as a parent. I can think of many examples in which a child has incorporated a new mitzva practice after learning about the halachot of the mitzva. I can also think of many examples in which a child has incorporated a new mitzva practice after learning the philosophy or root ideas that the mitzva conveys. Our children and students are usually very responsive to learning about the specifics of how to keep Shabbat or how to pray or how to make sure that food is kosher. Our children and students – particularly older ones – are also typically very responsive to learning about the “why” of this or that mitzva.

Seforno argues that it is less than optimal to perform mitzvot for the sake of receiving a reward. He also argues that through learning about mitzvot and analyzing mitzvot, we recognize the value of mitzvot and we are likely to keep them. Based on his interpretation of these two verses, it seems that Seforno maintains that a person always needs a motivation to adopt a new behavior or value. By studying mitzvot, we develop a motivation to keep the mitzvot – the recognition of their value – that will likely lead us to the ultimate motivation – the desire to do the Will of our Creator.

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