Why do we keep mitzvot? What should be our motivation for observing the Torah's precepts?
In an article entitled "Three Levels of Holy Service", Rabbi Kook analyzed different motivations in serving God. He discerned three levels, which he categorized as (1) the service of the Levites, (2) that of the Cohanim (priests), and (3) the highest level - that of Moses, God's servant.
The most common level is analogous to the service of the Levites. The Levites received tithes "in exchange for their work". (Numbers 18:21) At this level, the motivation is personal gain. Mitzvot are valued for their material, psychological and spiritual benefits. As this service of God becomes more refined, it no longer focuses on the reward. Yet, it remains based on simple, straightforward discipline.
The Levite service is a proper conduit to spread the Torah's teachings, in the areas of ethics, Halacha and Aggada. Nonetheless, it is an external form of service. The very word Levite means ?associate? (see Numbers 18:4). The Levites did not serve inside the Temple service. They served as guards at the gates - on the outside. They lifted their voices in song, but the song of the Levites was a musical accompaniment to the actual Temple service.
Superior to the Levite service is that of the Cohanim. The Cohanim performed an inner service of God - inside the holy Temple. This service is the sublime avoda of tzaddikim, the foundations of the world. These pure souls concern themselves with the secrets of the universe; they seek to 'nourish' the spiritual worlds above. Their motivation is to give strength and greatness to God's Divine Presence. This altruistic service is like the holy service of the Cohanim, which the Torah describes as a gift: "This is the gift of service that I have given you as your priesthood." (Numbers 18:7)
The highest level is the service of Moses. The Zohar calls Moses "the faithful shepherd", for his concern was solely for the people under his charge. This sublime level of selflessness transcends all spiritual realms. It goes beyond the efforts to nourish and increase them. Therefore, Moses' prophetic visions were seen through a "clear lens" ("aspaklaria me'ira"). Compared to his brilliant prophetic gift, all other divine blessings are like the dim light of a candle in the dazzling midday sun.
At the end of his life, Moses merited the title, "God's servant". "It was there in the land of Moab that God's servant Moses died, at God's word." (Deuteronomy 34:5)
A servant of God is always ready to serve and influence, without any thought of benefit or gain. He is not even motivated by the reward of noble, spiritual blessings. Moses merited, out of his pure and selfless service, to be called "God's servant". "Moses rejoiced in the gift of his portion, for You called him a 'faithful servant'." (From the Sabbath morning prayers.)
In an article entitled "Three Levels of Holy Service", Rabbi Kook analyzed different motivations in serving God. He discerned three levels, which he categorized as (1) the service of the Levites, (2) that of the Cohanim (priests), and (3) the highest level - that of Moses, God's servant.
The most common level is analogous to the service of the Levites. The Levites received tithes "in exchange for their work". (Numbers 18:21) At this level, the motivation is personal gain. Mitzvot are valued for their material, psychological and spiritual benefits. As this service of God becomes more refined, it no longer focuses on the reward. Yet, it remains based on simple, straightforward discipline.
The Levite service is a proper conduit to spread the Torah's teachings, in the areas of ethics, Halacha and Aggada. Nonetheless, it is an external form of service. The very word Levite means ?associate? (see Numbers 18:4). The Levites did not serve inside the Temple service. They served as guards at the gates - on the outside. They lifted their voices in song, but the song of the Levites was a musical accompaniment to the actual Temple service.
Superior to the Levite service is that of the Cohanim. The Cohanim performed an inner service of God - inside the holy Temple. This service is the sublime avoda of tzaddikim, the foundations of the world. These pure souls concern themselves with the secrets of the universe; they seek to 'nourish' the spiritual worlds above. Their motivation is to give strength and greatness to God's Divine Presence. This altruistic service is like the holy service of the Cohanim, which the Torah describes as a gift: "This is the gift of service that I have given you as your priesthood." (Numbers 18:7)
The highest level is the service of Moses. The Zohar calls Moses "the faithful shepherd", for his concern was solely for the people under his charge. This sublime level of selflessness transcends all spiritual realms. It goes beyond the efforts to nourish and increase them. Therefore, Moses' prophetic visions were seen through a "clear lens" ("aspaklaria me'ira"). Compared to his brilliant prophetic gift, all other divine blessings are like the dim light of a candle in the dazzling midday sun.
At the end of his life, Moses merited the title, "God's servant". "It was there in the land of Moab that God's servant Moses died, at God's word." (Deuteronomy 34:5)
A servant of God is always ready to serve and influence, without any thought of benefit or gain. He is not even motivated by the reward of noble, spiritual blessings. Moses merited, out of his pure and selfless service, to be called "God's servant". "Moses rejoiced in the gift of his portion, for You called him a 'faithful servant'." (From the Sabbath morning prayers.)