<p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">רַבִּי אוֹמֵר…&nbsp;&nbsp; וֶהֱוֵי זָהִיר בְּ<span style="text-decoration: underline;" _mce_style="text-decoration: underline;">מִצְוָה קַלָּה כְּבַחֲמוּרָה</span>, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל <span style="text-decoration: underline;" _mce_style="text-decoration: underline;">מִצְוֹת</span>.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד <span style="text-decoration: underline;" _mce_style="text-decoration: underline;">מִצְוָה </span>כְּנֶגֶד שְׂכָרָהּ, ושְׂכַר עֲבֵרָה כְּנֶגֶד הֶפְסֵדָהּ (אבות ב:א):</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">בֶּן עַזַּאי אוֹמֵר, הֱוֵי רָץ לְ<span style="text-decoration: underline;" _mce_style="text-decoration: underline;">מִצְוָה קַלָּה כְּבַחֲמוּרָה</span>, וּבוֹרֵחַ מִן הָעֲבֵרָה.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><span style="text-decoration: underline;" _mce_style="text-decoration: underline;">שֶׁמִּצְוָה </span>גּוֹרֶרֶת <span style="text-decoration: underline;" _mce_style="text-decoration: underline;">מִצְוָה</span>, וַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה. שֶׁשְּׂכַר <span style="text-decoration: underline;" _mce_style="text-decoration: underline;">מִצְוָה</span>, <span style="text-decoration: underline;" _mce_style="text-decoration: underline;">מִצְוָה</span>. וּשְׂכַר עֲבֵרָה, עֲבֵרָה (אבות ד:ב):</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Last time, we studied Rebbi’s teaching about the importance of being cautious about the performance of <strong>all </strong><em>mitzvot</em> — even those we assume to be less significant.<a href="#_ftn1" _mce_href="#_ftn1">^{^[1]}</a> Ben Azzai<a href="#_ftn2" _mce_href="#_ftn2">^{^[2]}</a> continues this theme by encouraging us to not only be cautious, but to also run to fulfill <strong>all </strong><em>mitzvot</em><a href="#_ftn3" _mce_href="#_ftn3">^{^[3]}</a> — even those we see as less significant.</span></p> <p><br></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><strong>Running From the Beginning</strong></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">We learn the importance of running to fulfill <em>mitzvot </em>from Avraham Avinu. When telling the story of Avraham <em>hachnasat orchim</em> (hospitality), the Torah mentions four (!) times that he ran and rushed.<a href="#_ftn4" _mce_href="#_ftn4">^{^[4]}</a> First he ran to invite them, then he rushed to ask Sarah to bake bread for them, and then he ran to find meat and rushed to prepare it for them.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">The Ramban<a href="#_ftn5" _mce_href="#_ftn5">^{^[5]}</a> explains that the Torah emphasizes this point because Avraham’s running and haste reflect his passion for <em>chessed</em>. He saw <em>chessed </em>and <em>mitzvot </em>&nbsp;as more than mere obligations; they were his passion. We use the word <em>ratz</em> — an abbreviation of the word <em>ratzon </em>(will)<a href="#_ftn6" _mce_href="#_ftn6">^{^[6]}</a> — to describe running because we run towards what we are passionate about. The Torah’s description of Avraham’s actions teaches us to be passionate about <em>mitzvah </em>observance and to express this passion by running to fulfill them.<a href="#_ftn7" _mce_href="#_ftn7">^{^[7]}</a></span></p> <p><br></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><strong>Passion</strong></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Another expression of such passion is our fulfillment of <em>mitzvot </em>at the earliest possible moment. Chazal called this concept “<em>zerizin makdimin l’mitzvot.</em>”<a href="#_ftn8" _mce_href="#_ftn8">^{^[8]}</a></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Moshe Rabbeinu took this a step further. He was so eager to fulfill the <em>mitzvah </em>of establishing <em>arei miklat </em>(cities of refuge) that he designated three cities for this purpose on the western side of the Jordan River as soon as it was captured, even though the cities would not be operational until the Jews entered Eretz Yisrael<em> </em>proper.<a href="#_ftn9" _mce_href="#_ftn9">^{^[9]}</a> Moshe valued <em>mitzvah</em> observance so deeply that he seized the opportunity to fulfill <em>mitzvot </em>even before they were mandated.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">A powerful story told about the Chofetz Chaim demonstrates this eagerness to fulfill <em>mitzvot</em>. Late one night, a boy returning from the Radin Yeshiva in the midst of a snowstorm encountered the Chofetz Chaim. The latter admonished him for being out late in the snow and told him to go home right away. The next morning, the boy asked his host — the Chofetz Chaim’s sister — why the Chofetz Chaim himself was out that night. She explained that since the moon had not been visible for <em>kiddush levanah </em>the past<em> Motzei Shabbat</em>, the Chofetz Chaim had been walking around each night (even in the snow) hoping that he could see the moon and fulfill the <em>mitzvah </em>of <em>kiddush levanah.</em></span></p> <p><br></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><strong>The Will Behind It All</strong></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Like Rebbi, Ben Azzai stresses the importance of <strong>all</strong> <em>mitzvot</em> by encouraging us to run even towards <em>mitzvot</em> we assume to be less significant. The Alshich<a href="#_ftn10" _mce_href="#_ftn10">^{^[10]}</a> explains that we should run towards all <em>mitzvot </em>because they are all (equally) the Will of Hashem. The logic behind Ben Azzai’s words is similar to the teaching of Ben Teima who recommends “running like a deer to fulfill the Will of your Father in heaven.”<a href="#_ftn11" _mce_href="#_ftn11">^{^[11]}</a> We fulfill mitzvot because they are the quintessential expressions of Hashem’s Will. As they all equally express His Will, we should run towards all of them equally.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">The Pirkei Moshe<a href="#_ftn12" _mce_href="#_ftn12">^{^[12]}</a> takes this idea a step further and explains that running to fulfill <em>mitzvot</em> whose fulfillment we see as less important is even <strong>more</strong> significant than running towards those we see as more important. Rushing to fulfill an “important” <em>mitzvah</em> reflects the <em>mitzvah’s</em> importance. Rushing to fulfill less “important” <em>mitzvot</em> expresses our passion to follow Hashem’s Will.</span></p> <p><br></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><strong>One Thing Leads to Another…</strong></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Ben Azzai gives two (additional) reasons for why people should run to fulfill all <em>mitzvot</em>. The first reason is that <em>“mitzvah goreret mitzvah </em>— each <em>mitzvah</em> generates another <em>mitzvah.” </em>Rabbeinu Yonah<a href="#_ftn13" _mce_href="#_ftn13">^{^[13]}</a> explains that fulfilling any <em>mitzvah</em> accustoms us to such behavior and inevitably fosters our fulfillment of additional ones. The specific <em>mitzvah</em> one starts with is, therefore, less important, because the fulfillment of any and all <em>mitzvot </em>inspires future <em>mitzvah </em>observance.<a href="#_ftn14" _mce_href="#_ftn14">^{^[14]}</a></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">This same conditioning occurs with sin. We should run from any and all sins just as we run towards all <em>mitzvot,</em> because violating any sin weakens our aversion to future ones. Based upon the first <em>pasuk</em> in Sefer Tehillim, the gemara<a href="#_ftn15" _mce_href="#_ftn15">^{^[15]}</a> explains that even one who intends to just “pass by” sinners will come to stop and observe their activities and, eventually, “sit” and join them.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Rav Huna presents this idea sharply by explaining that after committing a sin twice, we start to view it as permissible.<a href="#_ftn16" _mce_href="#_ftn16">^{^[16]}</a> Though we initially see sin as taboo, transgression of even a minor <em>aveirah </em>erodes this aversion to the point where we come to see that sin, and even more severe ones, as acceptable.<a href="#_ftn17" _mce_href="#_ftn17">^{^[17]}</a> Like Rebbi Shimon, who emphasized the importance of considering the future implications of our actions,<a href="#_ftn18" _mce_href="#_ftn18">^{^[18]}</a> Ben Azzai urges us to run from even minor sins because of the additional ones our initial transgression will inevitably generate.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">The Chassid Yavetz adds an important point to our appreciation of Ben Azzai’s teaching. He explains that <em>mitzvah </em>observance generates additional fulfillment (only) when we are passionate about the initial observance. Running to fulfill <em>mitzvot</em> expresses and reinforces our appreciation of <em>mitzvot.</em> This appreciation inspires additional fulfillment.</span></p> <p><br></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><strong>Hashem’s Helping Hand </strong></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Rav Chaim Volozyn<a href="#_ftn19" _mce_href="#_ftn19">^{^[19]}</a> makes a similar point regarding the next part of the <em>mishnah</em>, Ben Azzai’s second reason to pursue <em>mitzvot</em>: <em>“Sechar mitzvah, mitzvah. Sechar aveirah, aveirah.” </em>The question the commentaries address is the relationship between this reason and the first one (<em>mitzvah goreret mitzvah</em>).<a href="#_ftn20" _mce_href="#_ftn20">^{^[20]}</a></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Rabbeinu Yonah explains<a href="#_ftn21" _mce_href="#_ftn21">^{^[21]}</a> that, in addition to our own conditioning (<em>goreret</em>), when we perform a <em>mitzvah, </em>Hashem rewards us (gives <em>sechar</em>) by strengthening our efforts. Reish Lakish develops this idea by asserting that Hashem “opens the door” for one who wants to sin and aids those who seek to purify themselves.<a href="#_ftn22" _mce_href="#_ftn22">^{^[22]}</a> The first step is our’s alone to make. Once we make that choice, Hashem assists our efforts.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Rav Chaim Volozyn builds off Rabbeinu Yonah’s idea and explains that Hashem assists us even before we begin the actual performance of the first <em>mitzvah</em>. He helps us as soon as we express interest in the <em>mitzvah </em>— as soon as we run towards it.<a href="#_ftn23" _mce_href="#_ftn23">^{^[23]}</a> Ben Azzai encourages us to run towards <em>mitzvot </em>because when we do, Hashem helps us successfully fulfill. According to Rav Chaim Volozyn, the initial “<em>mitzvah” </em>Ben Azzai refers to is the running to fulfill and the “sechar mitzvah” reward refers to Hashem’s help in actually fulfilling the <em>mitzvah </em>we run towards.<a href="#_ftn24" _mce_href="#_ftn24">^{^[24]}</a></span></p> <p><br></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><strong>Inspiration and Assistance</strong></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">In summary (of the various explanations), Ben Azzai encourages us to run towards <em>mitzvah </em>observance because our expression of our passion to fulfill reinforces our appreciation of <em>mitzvot</em>. This appreciation inspires us to continue fulfilling in the future and earns us Hashem’s assistance towards such fulfillment.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">May Ben Azzai’s words help us appreciate the opportunity to observe <em>mitzvot</em> as well as the significance of running towards them. May our running towards <em>mitzvot </em>inspire us to continue fulfilling <em>mitzvot </em>in the future.&nbsp;</span></p> <div><br> <hr size="1"> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref1" _mce_href="#_ftnref1">^{^[1]}</a> Masechet Avot 2:1.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref2" _mce_href="#_ftnref2">^{^[2]}</a> Masechet Avot 4:2.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref3" _mce_href="#_ftnref3">^{^[3]}</a> This running is so important that it even trumps other halachic considerations. For example, the gemara (Talmud Bavli, Masechet Berachot 6b) says that one should run to do a mitzvah even on Shabbat, when one is not supposed to run.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref4" _mce_href="#_ftnref4">^{^[4]}</a> Sefer Bereishit 18:6–7. We find a similar description in relation to Rivka’s <em>chessed </em>(24:17-20). The fact that the woman chosen as a bride for Avraham’s son is described the same way as Avraham reinforces the centrality of this trait to Avraham’s legacy.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref5" _mce_href="#_ftnref5">^{^[5]}</a> Ramban, ibid.&nbsp;</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref6" _mce_href="#_ftnref6">^{^[6]}</a> See Masechet Avot 5:20 for an example of this connection.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref7" _mce_href="#_ftnref7">^{^[7]}</a> Rashi (ibid.) explains that It was this passion for <em>hachnasat orchim</em> that caused Hashem to send the angels in the form of human beings so Avraham could have them as guests.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref8" _mce_href="#_ftnref8">^{^[8]}</a> Masechet Pesachim 4a.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref9" _mce_href="#_ftnref9">^{^[9]}</a> The Rambam (in his commentary to our <em>mishnah</em>) references the gemara (Talmud Bavli, Masechet Makkot 10a) which explains this point.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref10" _mce_href="#_ftnref10">^{^[10]}</a> Alshich, Masechet Avot 4:2. See also Pirkei Moshe (Masechet Avot 4:2).</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref11" _mce_href="#_ftnref11">^{^[11]}</a> Masechet Avot 5:20. Note that <em>mishnah</em>’s linkage between <em>“ratz</em>” and “<em>ratzon</em>”</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref12" _mce_href="#_ftnref12">^{^[12]}</a> Pirkei Moshe, Masechet Avot 4:2. He uses this idea to explain the <em>girsa</em> in the <em>mishnah</em> which mentions only “<em>kalah</em>” (and does not compare it to “<em>chamura</em>”).</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref13" _mce_href="#_ftnref13">^{^[13]}</a> Rabbeinu Yonah, Masechet Avot 4:2.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref14" _mce_href="#_ftnref14">^{^[14]}</a> See also Avot d’Rebbi Natan 2:33.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref15" _mce_href="#_ftnref15">^{^[15]}</a> Talmud Bavli, Masechet Avodah Zarah 18b.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref16" _mce_href="#_ftnref16">^{^[16]}</a> Talmud Bavli, Masechet Yoma 86b.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref17" _mce_href="#_ftnref17">^{^[17]}</a> The Sifrei (to Sefer Devarim, 186) says that a person begins by transgressing an<em> aveirah kalah</em>, but eventually reaches an <em>aveirah chamura</em>. For example, a person could start with hatred and progress to murder, exactly like Kayin did with Hevel. The Gemara (Masechet Shabbat 105b) explains that this is the strategy of the <em>Yetzer Hara</em>: he starts with something small and eventually works his way up to <em>avodah zarah</em>. The midrash (Devarim Rabbah 6/Tanchuma 1) at beginning of Parashat Ki Teitzei infers from the juxtaposition of various <em>aveirot </em>(and then <em>mitzvot</em>) to one another that (in both cases) one leads to the next.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref18" _mce_href="#_ftnref18">^{^[18]}</a> Masechet Avot 2:9.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref19" _mce_href="#_ftnref19">^{^[19]}</a> Ruach Chaim Masechet Avot 4:2.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref20" _mce_href="#_ftnref20">^{^[20]}</a> Based on the fact that there is no <em>vav</em> between the two reasons, many <em>meforshim</em> (see, for example, Chasid Yavetz and Maharal) believe that this second reason is merely a continuation of the first.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref21" _mce_href="#_ftnref21">^{^[21]}</a> Ibid.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref22" _mce_href="#_ftnref22">^{^[22]}</a> Talmud Bavli, Mesechet Yoma 38b. Rabbeinu Yonah points out that regarding <em>tumah</em>,<em> </em>Hashem merely “opens the door” to more, while, by <em>taharah</em>, Hashem actively helps. See further in that gemara where it describes how Hashem strengthens the efforts of one who chooses to avoid sin.</span></p> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;">See also Talmud Bavli, Masechet Bava Batra (9b) which explains that Hashem rewards those who pursue tzedakah with the resources to continue to be able to fulfill this <em>mitzvah</em>.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref23" _mce_href="#_ftnref23">^{^[23]}</a> See also Midrash Shmuel (Masechet Avot 4:2) who also explains that we receive <em>sechar</em> for running.</span></p> </div> <div> <p><span style="font-size: medium; font-family: times new roman, times;" _mce_style="font-size: medium; font-family: times new roman, times;"><a href="#_ftnref24" _mce_href="#_ftnref24">^{^[24]}</a> Other commentaries also understand this line as Hashem rewarding additional parts of mitzvah fulfillment, in addition to the actual fulfillment. Rav Ovadia Bartenura, for example, learns from Ben Azzai’s words that Hashem rewards us for enjoying <em>mitzvah</em> observance.</span></p> </div> </div>