The Great Value of Our Mitzvos

A person can sometimes feel unworthy to serve Hashem, to learn, Daven, or do a Mitzvah, or a person can feel unworthy to feel connected to Hashem with enthusiasm and joy.

The Mitele Ruv z”l says, it is true that if our worthiness to serve Hashem comes from our deeds, then surely we are unworthy to serve Him. But the worthiness and Kedushah of our deeds and our Mitzvos comes from Hashem.

Hashem said in the Torah to do the Mitzvos and we are commanded. The mere fact that we are commanded with a Mitzvah at this moment, makes us the worthiest beings and makes this moment the worthiest moment in the universe.

The same is with Teshuvah and the Yomim Noraim. In any level that a person is, he or she is still commanded to blow Shofar, do Teshuvah, etc. The fact that the person is commanded to do it, means that their efforts in doing so is worthy and will have a tremendous effect on them and on the cosmos.

The Power of Doing

The greatest thing is to “do” a Mitzvah. Although our inner Avodah, thoughts and feelings, are important and enhance the Mitzvah, the greatest closeness to Hashem is achieved by doing. The Malachim (angels) are in much greater levels of understanding Hashem than we are, but they can’t do Mitzvos; Mitzvos are the specialty of a person. This includes learning Torah, davening, and doing Mitzvos.

Davening also for Ruchniyos

The Mitele Ruv used to repeat the Torah of the holy Strelisker, saying that he Davened for everything. Every Madreiga he wanted to reach and every Middah he wanted to change in himself, he davened to Hashem.

The Mitele Ruv, however, says that only Tefillah is not enough. A person needs both, do the best possible in action, and also Daven to Hashem and acknowledge that ultimately, it’s Hashem that makes it happen.


In a few key Torahs the Mitele Ruv brought out the fundamental Yesod, that a person is shaped by their Levush (attire). As we see in Parshas Chukas, that the Amaleikim came to war with the Yidden in the desert. Rashi says that they spoke the language of the Cana’anim but dressed like Amaleikim, to confuse the Yidden so that they Daven about Cana’anim and not about them.

The Mitele Ruv asks, why didn’t they also change their dress so the Yidden will think they are Cana’anim and not Amaleikim. He answers, because if they would have changed the dress, they would have been considered Cana’anim and the Yidden would have Davened about the Cana’anim and it will mean them.