Intrinsic Value of Mitzvot

Question

The question is the following: do mitzvot have intrinsic value, or only extrinsic value. A ramification of this is the following scenario: A person has two ways of performing an act; one of them would fulfill an optional mitzvah (see below), while the other, for technical reasons, would not. Assuming (in this thought experiment) that the positive effects of mitzvos (e.g. improving one's character traits and improving society) would be identically achieved with both acts, is there any advantage performing the act that fulfills a mitzvah.

The question comes down to whether there is intrinsic value to the mitzvot.

A corollary of this question is whether one receives divine reward for the mitzvos themselves, or only for the resultant benefits (e.g. self perfection).

What are the views of the Rishonim (medieval Jews) on the matter.

---

Note: I am not asking whether there is extrinsic value to the mitzvot; i.e. ta'amei hamitzvot. I am asking if there is only extrinsic value in the mitzvot. I am also not looking for the views of the Zohar. Furthermore, I am aware that one who violates a negative commandment, or neglects a positive commandment faces punishment. This would certainly be a reason to perform them. However, this is not "intrinsic value". Thus, the practical relevance of the question is to mitzvot kiyumiot (optional mitzvot).

Answer 1

The Rambam writes in the introduction to Chelek (Shilat translation, p. 131):

ולא תהיה תכלית החכמה אלא ידיעתה בלבד. וכן אין תכלית האמת אלא שידע שהיא אמת. והמצוות אמת ולפיכך תכליתן קיומם

The purpose of knowledge should not be anything other than knowing it. Similarly, there is no purpose of truth other than knowing that it is the truth. And the mitzvos are true, and therefore their purpose is to fulfill them.

Here, the Rambam seems to be saying that, just as the purpose of wisdom is to attain the wisdom, so too the purpose of mitzvos is intrinsically justified and fulfilling them is in itself the purpose of the mitzvos.

Answer 2

the Sefer Haikarim 3, 28 quoting The Talmud in Nazir 23 , answers this clearly:

כי בעשיית כל מצוות ומצווה יש שתי בחינות:  האחד מצד העשות מעשה המצווה והגיעה אל הפועל השלם;  והשנית מצד כוונת העושה אותה.  והשלמות הנמשך אל המצווה איננו מצד המעשה, שהרי אמרו רבותינו ז"ל במסכת נזיר (כ"ג) גדולה עבירה לשמה ממצווה שלא לשמה. ואמרו שם: משל לשני בני אדם שצלו פסחיהם.  אחד אכלו לשם פסח, ואחד אכלו לשם אכילה גסה,  זה שאכלו לשם פסח, עליו הכתוב אומר: (הושע י"ד) וצדיקים ילכו בם,  וזה שאכלו לשם אכילה גסה, עליו הכתוב אומר: (שם) ופושעים יכשלו בם, הנה ביארו בפירוש שהמצווה בלא כוונה אינו עולה לשם מצווה. 

We see there that the main part of the mitzvah is your intention to fulfil God's will.

וכן במשפטים התוריים, יש בהם תכלית יותר נכבד מתיקון הקיבוץ המדיני, אף על פי שיראה לכאורה שאינו כן. והתכלית ההוא הנה הוא, שיתכוון בעשיית אלו המשפטים מצד מה שציווה השם יתברך, והכוונה הזאת כשתצטרף אל המעשה, תקנה ותיתן שלמות בנפש העושה, אחר שעשיית פעולתו זו אינה מצד שהיא תיקון הקיבוץ המדיני בלבד, אבל מצד אהבת השם יתברך, רצוני לומר כדי להשלים מצוותיו שציווה בהם.

You might be interested in reading the whole chapter for a broader analysis

Answer 3

On the contrary, the sole object of the Law is to benefit us. Thus we explained the Scriptural passage, "for our good always, that He might preserve us alive, as it is this day" (Deut. vi. 24). Again, "which shall hear all those statutes (ḥuḳḳim), and say, surely this great nation is a wise and understanding people" (ibid. iv. 6). He thus says that even every one of these "statutes" convinces all nations of the wisdom and understanding it includes. But if no reason could be found for these statutes, if they produced no advantage and removed no evil, why then should he who believes in them and follows them be wise, reasonable, and so excellent as to raise the admiration of all nations? But the truth is undoubtedly as we have said, that every one of the six hundred and thirteen precepts serves to inculcate some truth, to remove some erroneous opinion, to establish proper relations in society, to diminish evil, to train in good manners or to warn against bad habits. All this depends on three things: opinions, morals, and social conduct.

Moreh Nevukim 3:31

The Rambam teaches that the purpose of the law is to put an end to idolatry, and therefore, all the commandments are aimed at this purpose. This is done in three ways; instilling correct beliefs, instilling good moral character which is a prerequisite for forming correct beliefs, and maintaining social order so that it is possible for people to form good morals. All of this so that idolatry be removed from our hearts and minds and we can serve G-d with correct intentions.

You know from the repeated declarations in the Law that the principal purpose of the whole Law was the removal and utter destruction of idolatry, and all that is connected therewith, even its name, and everything that might lead to any such practices, e.g., acting as a consulter with familiar spirits, or as a wizard, passing children through the fire, divining, observing the clouds, enchanting, charming, or inquiring of the dead.

Moreh Nevukim 3:29