A person approaching Torah for the first time, will be struck by the almost total lack of doctrine or theology. The central feature of Scripture is the Laws of G-d (mitzvot). Narrative sections almost always lead up to how we received these laws, or how we were rewarded from their fulfillment, or punished for their neglect. Although there is a sub-theme of inheriting, losing, and regaining the Land of Israel, even this is put in terms of observing G-d's laws. This is true to such an extent that the very word "Torah", which means "Teaching", is (mis)translated in non-Jewish sources as "the Law". In the Oral Torah, there is likewise a concentration on the laws and their details. There are some theological passages, but almost nothing that is undisputed. Medieval scholars worked long and hard in trying to derive theological doctrines from the Bible and Talmud. Few conclusions are established as "bedrock". But what do the laws mean? Are they requirements of G-d, or merely suggestions for our physical and spiritual well being? Does G-d CARE about what we do? A recent television series, featuring an atheist physician, had him saying: "If there IS a Creator of all, do you think he cares what you throw into your alimentary canal?" Is G-d somehow affected by our actions? Do our actions promise wealth and happiness? Do they have to do with our afterlife? (an idea never mentioned in Scripture, and rejected by heretical groups such as the Sadducees). Do our actions affect the world, or even beyond? These questions presented themselves, albeit without a clear answer, in both Scripture and Talmud. In Scripture, Job is a righteous man, whose life falls apart for apparently no reason. His "friends" rebuke and chastise him for only appearing righteous, while being a secret sinner. Why else would G-d make him suffer? By the end of the book, G-d informs both Job and his friends that Man doesn't have a clue. The apparent answer is that there is no answer, at least not one that Man can be privy to. In the Talmud, we have the tragic figure of Elisha Ben Avuyah. Elisha had been one of the greatest rabbis, a colleague of Rabbi Akiva. At some point, he abandoned G-d and Torah. Why? Several answers are given. One was the fascinating story of something that he had witnessed. He saw a father order his son to climb a tree which held a bird's nest. The father told his son to free the mother, and bring him the eggs. Elisha looked on with admiration. This young man, with one action, was fulfilling two mitzvot; honoring his father, and "shiluach haken" (freeing the mother bird when taking the chicks or eggs). Not only that, but these are two mitzvot for which the Torah promises "long life upon the land". As he watched, the young man fell and died. Elisha was dumbstruck. Where was this young man's promised long life? He concluded "there is neither judgment not Judge", and devoted the rest of his life to Greek culture and philosophy. He was henceforth referred to in the Talmud as "acher" (someone else), saying "this isn't Elisha, it must be someone else". The rabbis entered into a discussion of what happened. They re-interpreted "long life", to a rich spiritual life in Paradise.  They even concluded that "there is no reward for a mitzvah in this world"; an idea that apparently contradicts many Scriptural passages. So, how are we to interpret the mitzvot, and their place in our lives? I shall write the different approaches which we find n our sacred literature. It will be each person's task to take what makes sense to them, and find the meaning and majesty in G-d's commandments