The Purpose of Selfless Mitzvah Performance - Cities of Refuge

Full Summary

This shiur begins with the Gemara (גמרא)'s teaching that Moshe Rabbeinu designated the three cities of refuge east of the Jordan River despite knowing they wouldn't function for approximately fifteen years - until all six cities were established after conquering and dividing the land. The Gemara explains this was due to Moshe's tremendous desire to perform mitzvos, which the Rambam (רמב"ם) interprets as the principle of 'running after mitzvos.' The fundamental question arises: what value is there in performing an incomplete mitzvah (מצוה) that provides no tangible benefit or reward? The shiur develops a comprehensive framework for understanding the nature of divine service and reward. Initially addressing the apparent contradiction between Antigonos of Socho's teaching not to serve God for reward and the Mesilas Yesharim's emphasis on knowing that God rewards mitzvos, the analysis distinguishes between improper and proper motivations. Serving God for external rewards like money, health, or recognition makes the divine service merely a means to an end, which is theologically problematic. However, serving God to achieve closeness to Him is entirely legitimate, as the ultimate value remains the relationship with God itself. This is supported by Dovid HaMelech's declaration: 'One thing I ask from God... to sit in God's house all my life, to behold God's pleasantness.' The shiur then introduces an even higher level of divine service: acting in a God-like manner through completely selfless actions. Just as God created the world purely to benefit others (being 'tov' - good), humans achieve their highest perfection when they perform actions without any personal benefit. Moshe Rabbeinu, having already achieved the maximum possible relationship with God, could gain nothing more from mitzvah performance in terms of spiritual reward. Yet he still 'ran after the mitzvah' precisely because it was an opportunity for completely selfless action - doing something purely for God's sake without any personal gain. This represents the ultimate expression of human godliness. The concept is illustrated through the example of chesed (חסד) shel emes (true kindness) performed for the deceased, where one cannot expect reciprocation. While not perfectly selfless (since God still rewards such actions), it provides a taste of the profound satisfaction that comes from selfless giving. The Rambam's description of those with 'leprous souls' who should run after mitzvos suggests that selfless action revitalizes our spiritual essence, connecting us with our divine image. The practical applications extend to various areas of Jewish observance, particularly tzedakah and tznieus (modesty). The highest levels of charity involve giving without recognition, and tznieus represents the negation of self for others' sake. This character trait of selfless giving qualifies individuals for leadership, as exemplified by Moshe Rabbeinu being described as 'tov' - fundamentally good and giving. The shiur concludes that while people have different psychological needs and limitations based on their upbringing and circumstances, everyone must work toward greater selflessness according to their capacity. The goal is not comparison with others but personal growth in the ability to act without seeking approval or recognition. This selfless quality becomes the foundation for proper leadership and the ultimate expression of human perfection - bringing out the godliness within ourselves while maintaining our relationship with God from without.