Deuteronomy 6:25 - Commandments bring Divine merit

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Hebrew Text

וּצְדָקָה תִּהְיֶה־לָּנוּ כִּי־נִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־הַמִּצְוָה הַזֹּאת לִפְנֵי יְהוָה אֱלֹהֵינוּ כַּאֲשֶׁר צִוָּנוּ׃

English Translation

And it shall be accounted virtue in us, if we take care to do all these commandments before the Lord our God, as he has commanded us.

Transliteration

U-tzedaka tihyeh-lanu ki-nishmor la'asot et-kol-hamitzvah hazot lifnei Adonai Eloheinu ka'asher tzivanu.

Hebrew Leining Text

וּצְדָקָ֖ה תִּֽהְיֶה־לָּ֑נוּ כִּֽי־נִשְׁמֹ֨ר לַעֲשׂ֜וֹת אֶת־כׇּל־הַמִּצְוָ֣ה הַזֹּ֗את לִפְנֵ֛י יְהֹוָ֥ה אֱלֹהֵ֖ינוּ כַּאֲשֶׁ֥ר צִוָּֽנוּ׃ {ס}

Parasha Commentary

Understanding the Verse

The verse (Devarim 6:25) states: "And it shall be accounted virtue (צְדָקָה) in us, if we take care to do all these commandments before the Lord our God, as He has commanded us." This declaration follows the recitation of the Shema and the mitzvah to love Hashem with all one's heart, soul, and might. The term צְדָקָה here is interpreted in multiple ways by our sages.

Rashi's Interpretation

Rashi explains that צְדָקָה in this context refers to merit or reward. He cites the Talmud (Sanhedrin 81a), which states that fulfilling mitzvot accrues merit before Hashem. Rashi emphasizes that this merit is not automatic—it depends on our conscious effort to observe the commandments sincerely ("before the Lord our God"), rather than out of habit or societal pressure.

Rambam's Perspective

Rambam (Hilchot Teshuvah 3:4) teaches that true צְדָקָה in mitzvah observance requires proper intent (kavanah). Merely performing commandments mechanically does not fulfill the verse's demand to do them "as He has commanded us." The Rambam stresses that mitzvot must be done with awareness of their Divine origin and purpose.

Midrashic Insights

The Sifrei (Devarim 43) links this verse to the concept of zechut avot (merit of the forefathers), teaching that our observance maintains the covenant established with Avraham, Yitzchak, and Yaakov.
Midrash Tanchuma (Eikev 3) interprets צְדָקָה as charity, suggesting that mitzvah observance is a form of giving back to Hashem, just as tzedakah is giving to others.

Halachic Implications

The phrase "before the Lord our God" is expounded by the Sefer HaChinuch (Mitzvah 418) to mean that mitzvot require both external action and internal devotion. One must perform commandments with the awareness that they are done in the presence of the Divine, not merely as rote behavior.

Chassidic Interpretation

The Sfat Emet (Devarim 6) teaches that צְדָקָה תִּהְיֶה־לָּנוּ implies that mitzvah observance aligns us with Divine justice. By fulfilling commandments, we become partners in sustaining the world's spiritual balance, as each mitzvah rectifies creation.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does 'virtue (tzedakah) shall be accounted to us' mean in Deuteronomy 6:25?
A: Rashi explains that 'tzedakah' here refers to merit or reward. The verse teaches that when we diligently observe Hashem's commandments, it is considered a great merit before Him. This is not just about performing mitzvot, but doing them with proper intent ('before the Lord our God').

Q: Why does the verse say 'if we take care to do all these commandments'?
A: The Rambam (Hilchot Teshuvah 3:4) learns from this that we must be careful with all mitzvot equally. The Talmud (Avodah Zarah 2b) teaches that we shouldn't view any commandment as less important than another - our virtue comes from guarding and performing all of them properly.

Q: How can we apply Deuteronomy 6:25 in daily life?
A: The Sforno explains this verse as a call to serve Hashem with complete devotion. Practically, this means: 1) Learning Torah to know the mitzvot properly, 2) Being careful in observance of both 'big' and 'small' commandments, and 3) Remembering we perform mitzvot because Hashem commanded us - not for personal gain.

Q: What is the connection between this verse and the Shema which appears earlier in Deuteronomy 6?
A: The Ibn Ezra connects this verse to the entire parsha. After discussing fundamental principles like Shema (accepting Hashem's unity) and loving Hashem, the Torah concludes that true virtue comes from actually observing all the mitzvot in practice. Thought and action must go together in serving Hashem.

Q: Does this verse mean we earn merit only by perfect mitzvah observance?
A: No. The Talmud (Kiddushin 39b) teaches that Hashem accounts even the intention to do mitzvot as merit. While we strive for complete observance (as the verse instructs), the Midrash (Sifrei) notes that our sincere effort to fulfill commandments - even if imperfect - brings spiritual reward.