The Talmud teaches that it is preferable to perform mitzvot oneself rather than to appoint an agent to perform them on one’s behalf, a concept known as “mitzva bo yoter m'bishlucho.”[1] According to many authorities, this applies to all mitzvot.[2] There is an opinion that one discharges the principle of mitzva bo yoter m'bishlucho as long as one begins the mitzva oneself. One can then delegate the completion of the mitzva to someone else.[3]

Among the reasons that it is preferable for one to perform mitzvot oneself rather than by means of an agent is because delegating the performance of a mitzva to an agent is said to be unbecoming and possibly degrading to the mitzva. Furthermore, one who is personally involved in a mitzva receives more reward for its performance than one who is only indirectly involved.[4]

Nevertheless, if delegating the performance of a mitzva to an agent will bring more honor to the mitzva, or the mitzva will be performed in a more thorough or meticulous manner, then it is permissible to do so. For example, one who does not know how to properly perform a circumcision should not perform it on one’s son oneself. Rather, one should appoint an expert mohel to do so instead. Even if one is a qualified mohel, but there is a better mohel that is available, or there is a mohel who is also a great sage, then it is permissible to appoint such a person to circumcise one’s son on one's behalf. Similarly, it is customary to honor a great rabbi to affix the mezuzot in one’s home or place of business.[5] It might be preferable, however, for one to write tefillin and mezuzot for oneself even though one has poor handwriting, rather than to hire a sofer to write them on one’s behalf.[6]

The Talmud is full of examples of mitzvot that may be delegated to others to perform on one’s behalf, such as lighting the Chanuka candles, betrothing a woman, circumcising one's son, or inspecting one's home for chametz before Pesach.[7] In all such cases, however, we are reminded that mitzva bo yoter m'bishlucho. There are also, of course, many mitzvot that simply cannot be performed by an agent, such as eating matza, observing Shabbat, or putting on tefillin. It is also commendable to personally take part in the preliminary preparations needed for mitzvot, such as grinding the wheat used to make the matza that one will eat, and the like.[8]

Among the classic examples of mitzva bo yoter m'bishlucho is that of preparing for Shabbat. We are told that even one who has many servants is still required to personally prepare for Shabbat. The Talmud relates that Rav Abahu would fan the fire for cooking, Rav Safra would roast the meat, Raba would salt the fish, and Rav Huna would prepare the candles. They all had servants who could have done these jobs for them, but they preferred to do it themselves owing to the value of performing mitzvot oneself, especially those in honor of Shabbat.[9] It is also noted that these were the greatest sages of the generation and yet they did not consider it beneath their dignity to perform even the most mundane chores in honor of Shabbat. In a ruling that is certain to raise eyebrows, some authorities hold that appointing one’s wife to tend to all the Shabbat preparations on one’s behalf (and presumably all other mitzvot as well)is considered to be as if one actually did them oneself. This is based on the principle of “ishto k’gufo,” that one’s wife is an extension of oneself.[10]

Not only is it a great mitzva to personally prepare for the Shabbat meals but personally preparing for any other seudat mitzva is, as well. As such, parents and other ba’alei simcha should consider assisting their caterer by taking part in the setup of the simcha hall, such as at a brit or wedding.[11] Indeed, our sages teach us that Yehoshua merited to be the leader of the Jewish people because he would personally set up the tables and chairs whenever Moshe would give a shiur.[12]

It is permitted to delegate the performance of a mitzva to someone who may otherwise never have the opportunity to perform it.[13] For example, most people never get the opportunity to perform the mitzva of kisui hadam. As such, many shochtim offer those performing kapparot the opportunity to perform kisui hadam after the chicken has been slaughtered, even though the mitzva of kisui hadam rightfully belongs to the shochet.

[1] Kiddushin 41a.

[2] OC 260:2; Magen Avraham 260:1.

[3] Eishel Avraham 432:5.

[4] Rashi, Kiddushin 41a.

[5] See Chida, Shiurei Bracha 274.

[6] Chayei Adam 68.

[7] Magen Avraham 251:2.

[8] Rema, OC 453:8; Magen Avraham 453:12. But see Pnei Yehoshua to Berachot 18.

[9] Shabbat 119a; Rambam, Hilchot Shabbat 30:6.

[10] Aruch Hashulchan, OC 250:3.

[11] Shaarei Teshuva, OC 250.

[12] Bamidbar Rabba 21:14

[13] Tevuot Shor 28:14.