Purpose of Mitzvos

 Rav Dov Katz (Pulmos HaMusar page 337): There are two views concerning the purpose of observing mitzvos. 1) It is an end in itself which is to fulfill the will of G d. 2) It is a means to educate and develop man to spiritual perfection - which he is obligated to achieve. Many of the opponents of Mussar hold the first view that man’s primary obligation in the world is simply to fulfill G d’s will and to keep His commandments. Their focus is to clarify the commandants so that they are done as precisely as possible. They are not concerned with investigating and clarifying the hidden aspects of man. They don’t value being involved in clarification of hashkofa issues. They are not curious about the psychological forces and the depths of the heart. They don’t examine their personality traits and their manifestations. They have no interest in seclusion and mediation. They serve G d purely and simply. On the other hand, they are fully aware that the Torah requires spiritual development and personality development. However, they view these as commandments that are no different than the other commandments of the Torah. While some of them accept that they require preparation and others see these commandments as an end in themselves - none of this group require a special program to achieve this personal perfection. Instead they assert that one should be totally devoted to an in depth study of Torah - which is superior to all else - and are very concerned with exacting observance of mitzvos. They are concerned with extra stringencies according to their clarification of the nature of the Halacha and view this approach as the way to achieve personal perfection and the perfection of the world. In contrast to this group, those who require Mussar belong to the second group that the prime focus of man is his obligation for spiritual perfection. This second group asserts that G d’s will is not fulfilled simply by keeping His commandments as expressions of G d’s authority. They require that the focus be on the commandments as the means to achieve spiritual and personal perfection. The consequence of this perspective is that commandments are seen, as means - not ends in themselves. Therefore, it is not sufficient to simply physically perform the mitzva. They seek means and strategies to involve the inner person, as well as his thoughts and his emotions. They view that the primary impact of the mitzva does not come from a mechanical performance - though they don’t denigrate that is produced by it - but only that which penetrates and influences the inner being.