A Mitzvah (n.) is a prayer in the form of a deed.
The Mitzvah (n.) is to Jewish thought what the value is to Greek philosophy: its central concern.
A Mitzvah (n.) creates an angel, so whoever does many good deeds goes through life surrounded by a crowd of escorts.
Mitzvah (n.) resists translation: in Yiddish it means a concrete good deed, like handing someone a glass of water.
A Mitzvah (n.) goes false when it starts to impress; ceremonies play to an audience, commandments only to God.
A Mitzvah (n.) gives us more meaning than any meaning we pin on it.
A Mitzvah (n.) is a prayer done with the hands.
A Mitzvah (n.) is a sacrament hidden in ordinary kindness, worship done with the hands.
A Mitzvah (n.) is a burden that feels like a privilege, obedience experienced as joy.
Mitzvah (n.) is a key: the gates of faith are shut, but a commandment done can open them.
Mitzvah (n.) is a deed God and man perform together; its spirit is togetherness.
Mitzvah (n.) are God's deputies; whoever honors them honors him.
Mitzvah (n.) is not a timeless ideal but my job right now, a point of eternity dropped into passing time.
Mitzvah (n.) are to the soul what tools are to the hand: vehicles toward spiritual ends.
Mitzvah (n.) aim at a changed person, not a finished ceremony; their point is to make us holy.
Mitzvah (n.) is a meeting place, so no one doing one is alone.
Mitzvah (n.) is a musical score; performing it is art, and the player must become the music.
Mitzvah (n.) may be sacrificed to save a person, but no person may be sacrificed to the mitsvot.
Mitzvah (n.) is a yoke that feels like a privilege, a discipline that tastes like joy.
Mitzvah (n.) keeps an insight alive by fastening the passing moment to the everlasting.