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1. TO FULFIL EVERY MITZVAH ACCORDING TO THE LAW Mitzvah observance has to be performed as the fulfillment of G-d's Will not because it feels right. The surefire method of guaranteeing that a mitzvah is performed strictly in according to the letter of the law is studying the halachah, the practical applications of Torah living to know what is permitted. Regularly reviewing the complex laws of a lashon hara, evil speech, for example, increases the likelihood that one will not slip up or sin inadvertently. 2. WITH FEAR The cornerstone to mitzvah observance revolves around yiras shomayim, fear of Heaven. The G-d-fearing Jew is constantly in awe that he might transgress the will and word of his Creator. "Praiseworthy is the man who always fears" (Mishlei 28:14). What is the basis for this fear? It is true that the principle of reward and punishment is integral to Judaic belief. The fear of the divine retribution is a safeguard against sin. Nevertheless G-d is not a vengeful Master waiting to exact revenge onto humanity should mankind deviate from His will. The cautious Jew values his relationship with G-d and therefore endeavors to do his utmost not to damage or undermine the close relationship that mitzvah observance forges with G-d. It is the infinitesimal status of man in stark contrast to the Greatness of G-d that generates awe of man's Creator. 3. WITH INTENSE LOVE A higher level than serving G-d out of fear is serving G-d out of love. "There is no comparison between one who serves a master out of love and one who does so out of fear" (Rashi, Devarim 6:5). The Jew's love of G-d is that which brings about the love of fulfilling his command: "To love Hashem Your G-d, and to serve Him" (Devarim 11:13). When leaving Egypt the Children of Israel chose to carry the matzos, unleavened bread on their shoulders rather than loading them onto their animals to exemplify their true love for mitzvah observance (Mechilta, Shemos 12:34). Whatever era, situation or circumstances, the Jewish people's dedication and love for mitzvah performance are their greatest legacy. 4. WITH THE GREATEST JOY The Jew should feel joy that he is given the opportunity of doing a mitzvah. "Serve G-d with simcha, joy, come before Him with song" (Tehillim 100:2). Shemiras hamitzvos is not restrictive or cumbersome; it is a source of delight. Man is to serve G-d "with joyfulness and gladness of heart for the great abundance" (Devarim 29:47) and he is destined to suffer "because you did not serve the Eternal Your G-d with joy and fullness of heart" (Devarim 28:47). The Jew similarly revels in the fact that the Holy One similarly rejoices in man's deeds (Kedushas Levi, Eikev p256). 5. FULFILLMENT IN ITS ENTIRETY A person should attempt to complete the mitzvah from start to finish. The importance of completing the mitzvah that one began and not just to be involved in part is seen with Moshe. Although preoccupied in the mitzvah of gathering the bones of Yosef before leaving Egypt, Moshe was unable to conclude this mitzvah by not entering the Holy Land. This mitzvah is therefore not credited in Moshe's name (Midrash Tanchuma, Eikev 6). The Jew is not content with merely fulfilling a mitzvah in part but in its entirety. 6. FULFILLMENT WITH ABSOLUTE PRECISION TO ALL ITS DETAILS Since shemiras hamitzvos is important, meticulous attention has to be given to every facet of the mitzvah. All the vital statistics have to be in place down to every detail and every nuance. Nothing short than exactitude is expected. A superficial and mild perception of what the mitzvah entails will just not suffice because it does not do the mitzvah justice. A vague notion is no substitute to dedicated commitment including all the intricacies and specifications of halachah. For the mitzvah to have its spiritual impact to all the lofty and sublime spiritual worlds, every condition and stipulation attached to a mitzvah is necessary. 7. IN SWIFT PURSUIT TOWARDS ITS PERFORMANCE The Jew's enthusiasm should lead him to pursue commandments, to longingly snatch up every available opportunity. The Jew makes haste to fulfil a mitzvah. King David wrote, "I run the way of your commandments for You have expanded my heart" (Tehillim 119:32). He is conscientious and diligent to commence and conclude the mitzvah because he understands its deep innate value. He will therefore not allow it to linger by procrastinating. Instead he will swiftly execute the mitzvah without any delay. 8. TO PERFORM THE MITZVAH HIMSELF AND NOT DEFER TO AN AGENT Where possible, a Jew should attempt to perform the mitzvah himself rather than to appoint someone as his agent. It is not of secondary value that he can afford to allow another to deal with it. On the contrary, its preciousness calls for his undivided attention. Realization that the mitzvah is the means of his personal bonding to G-d, he proves that it is far too precious an investment to delegate or entrust to a colleague. The model to this conduct is Avraham's personal supervision to feed and accommodate his guests although he was wealthy and had many servants eager to be of assistance (Ramban, Bereishis 18:5-6). 9. NOT TO PASS OVER A MITZVAH THAT CONFRONTS HIM As a corollary of the former criteria, the Jew similarly does not pass over a mitzvah. It is belittling the importance of a mitzvah in one's eyes. Moshe designated three out of the six cities of refuge -those in the Trans-Jordan during his lifetime even though he knew that these would first three cites would not be operational until after his death. He nevertheless sought to fulfil the mitzvah at hand and not to let the mitzvah pass him by (Makkos 10a). A Jew's deep appreciation of the benefit of each mitzvah sees him deal with it personally. Too precious to be ignored, every mitzvah enables him to deeply relate to G-d and earn eternity. How could he be foolish enough to pass over such an investment? 10. NOT TO PERFORM TWO MITZVOS AS ONE BUNDLE Each mitzvah stands on its own merits. A mitzvah
is a venture in and of itself. It warrants respect and consideration
independently and in isolation. It is a denigration of the individuality
of a mitzvah where two separate commandments are grouped or lumped
together. A mitzvah has to be venerated and be treated with dignity such that a Jew considers it an honor to be granted the opportunity and permission to fulfil the will of G-d. He will approach mitzvah observance with honor as they should ideally be a reflection of the honor of G-d because "All that G-d created in His world, He created solely for his honor" (Avos 6:11). Performing G-d's will is the very means through which the Jewish nation confers honor to G-d and to His Holy Name. 12. NOT TO DELAY A MITZVAH AND ALLOW IT TO SOUR Failure to observe a mitzvah expeditiously causes it to sour and become only a pale reflection of its original state. The classic example of this is matzah, unleavened bread. Failure to monitor its baking leads the dough to sour and ferment into chametz, leavened bread. As a divine instruction that emanates from the spiritual realm, that is not restrained by time, the physical act should be performed immediately so that it retains his heavenly quality and does not sour by descending fully into the world of the mundane (Maharal, Gevuros Hashem Ch.36). 13. ANXIOUSLY AWAIT FOR THE MITZVAH TO BE COMPLETED A person should await the completion of his efforts in the performance of a mitzvah not resting on his laurels content that the mitzvah has commenced. He has to follow it through, steering it onwards such that it is on course for completion. 14. TO BEAUTIFY THE MITZVAH IN WHATEVER WAY POSSIBLE The way of illustrating the love and joy of shemiras hamitzvos is through performing this in the most aesthetic manner. The beauty and importance of the action is matched by the quality of the instrument used. The Jew's efforts and endeavors should, likewise, seek to fulfil the hidur mitzvah, performing the mitzvah in the best possible fashion. The Sages interpret the verse, "This is My G-d and I will glorify Him" (Shemos 15:2) as an exhortation to beautify the commandments in the most glorious fashion. Examples include purchasing beautifully crafted tefillin or a flawless estrog and to generally carry out mitzvah performance in the most attractive manner (Shabbos 133b). 15. FULFILLMENT WITH ALACRITY Alacrity is the how the Jew approaches a mitzvah.
He exerts his effort to set about the task with speed and diligence.
King David proclaimed "I have hastened and not delayed in the
observance of your mitzvos" (Tehillim 119:60). A bris milah,
circumcision is typically performed at the earliest opportunity
(Shulchan Aruch, Yoreh De'ah 262:1). A mitzvah is embellished when performed in a public forum. Apart from the reward and merit of the mitzvah itself, its widespread observance generates a kiddush Hashem, sanctification of G-d's Name. It also demonstrates the unity of the Jewish people and how the Jews are incomplete without their fellow brethren. Their souls are united. A Jew is simply incomplete without his fellow Jew and is therefore a suitable candidate to be his guarantor (Shevuos 39a). For this reason an individual who carries out a commandment cannot be compared to a multitude of people fulfilling a mitzvah in unison where they complement each other (Safra, Vayikra 26:8). 17. CONFER FULL VALUE TO THE MITZVAH EVEN AT FULL PAYMENT A Jew should avail him to readily offer a princely sum, if need be, to gain or acquire the means to perform a mitzvah. Endearing the mitzvah's worth before a person, serves as a further attestation that mitzvah performance is truly the most precious asset is the spiritual attainment of doing G-d's Will.
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