If Not Now
×”×•Ö¼× (הִלֵּל) הָיָה ×וֹמֵר… וְ×Ö´× ×œÖ¹× ×¢Ö·×›Ö°×©×ָיו, ×ֵימָתָי (×בות ×:יד):
Hillel closes his series of statements in the first perek of Avot[1] with a short, four-word question: “Im lo achshav, eimatai? — If not now, when?” Now is the time for us to focus on important and meaningful tasks.[2]
Early Enough
The mefarshim explain Hillel’s contrast between now and later in a few different ways.
Rashi and the Bartenura[3] focus on this world, as opposed to Olam Haba.[4] We should make sure to do teshuvah and maasim tovim while we can — in this world.[5] Once we arrive in the next world, it will be too late for us to grow and receive reward.[6]
The Rambam[7] understands the “now” as referring to youth, as opposed to old age.[8] We should choose what is right at a time when we have the capacity and desire to potentially pursue what is wrong. Another reason to live properly in our youth is because of how hard it is to correct bad habits that have become part of our nature. Rabbeinu Yonah[9] compares a young man to a sapling and an old one to a tree. A sapling can be shaped easily, while a mature tree is already firmly formed.[10] We should choose the correct path early on in life and develop ourselves properly.[11]
Right Away
Notwithstanding the importance of Rashi and the Rambam’s explanations, the mishnah’s simple language seems to go a step further. The mishnah implies that it is important to do things, not just in this world and while we are young, but also achshav — now, right away, as soon as possible.
Why is it important to do things right away?[12]
Before It Is Too Late
Rabbeinu Yonah explains that delaying may cause us to miss the opportunity. We might forget to come back to the good deed or lose our will to fulfill it.[13]
Additionally, the opportunity itself may pass us by. Shlomo Hamelech reminds us that “lo teida mah yeileid yom — you do not know what each day will bring.”[14] We often assume that tomorrow’s circumstances will be similar to today’s, but we are mistaken. The opportunity may be gone tomorrow.
In fact, we ourselves may no longer be here in the future.[15] This is how Rebbi Elazar explained his teaching (Avot 2:10) that we should do teshuvah the day before we die. When his talmidim responded that we do not know when we will die, Rebbi Elazar answered that this is why we should do teshuvah today and not wait until tomorrow.[16] We are mortals who do not know how long we have in this world. We should, therefore, do important things right away.[17]
This idea fits nicely with the etymology of the word HIllel uses to refer to now — “achshav.” Many suggest that the word is an acronym for “atah, k’mo shehu — now, as things are (in the present).” The word itself emphasizes the fact that reality changes quickly and dramatically.
Maximizing the Moment
Rabbeinu Yonah[18] adds that even if we eventually perform the task, we will have wasted the earlier moment. Life is all about taking advantage of our time and opportunities. Every moment is important. Even if we accomplish tomorrow, today has been lost and cannot be retrieved.
The Mishneh Berurah derives an important halachah from this idea. The context of his comment is the Shulchan Aruch’s discussion of the permissibility of writing down a Torah thought one comes to on Chol Hamo’eid. The Shulchan Aruch writes that one may write it down if they are afraid they will forget the idea.[19] The Mishnah Berurah[20] disagrees and permits recording the idea even if one is not afraid that they will forget it. One should not delay transcribing today’s thought till tomorrow because tomorrow is meant to be devoted to new additional ideas. Every day has a unique potential meant to be actualized.
This idea applies even more significantly to teshuvah. The Rashbatz explains that delaying teshuvah not only wastes time and opportunities, but it also means that we live our lives longer than necessary. Doing teshuvah in the future helps us improve our subsequent life, but it cannot improve the lost years of the past.
No Time Like the Present
Hillel’s formulation of his teaching as a question — “If not now, when?” — makes an additional point. We sometimes justify delaying by hoping that things will be easier in the future, but this may not be the case. Hillel himself teaches in Avot’s next perek:[21] “Don’t say, ‘When I am free, I will learn,’ as perhaps you will not become free.” We have no reason to believe that things will become easier in the future. In fact, they may become even more difficult. “If not now, when” — there is no reason to assume that the future will be a better time. There is, therefore, no time like (or better than) the present.
When the yetzer hara sees that he cannot deter us from the proper course of action, he often reverts to a last “line of defense” — convincing us to delay. This delay often causes us to miss critical life opportunities. Additionally, even if we eventually accomplish the task, by delaying we have wasted critical opportunities and often significant segments of our lives.
Let’s make sure to show our passion for what is right by focusing on it right away. There is no time like the present.
Summarized by Rafi Davis
[1] Masechet Avot 1:14.
[2] The meforshim explain that Hillel refers to mitzvah performance, Torah learning and teshuvah.
Bereishit Rabbah (21:6) sharpens the association between teshuvah and the present by asserting that “ein ‘v’atah’ ellah teshuvah — the word ‘atah (now)’ refers to teshuvah.”
[3] Rashi, Bartenura to Avot 1:14.
[4] A basis for this can be found in the gemara (Masechet Eruvin 22a) which defines “hayom” as the time to do mitzvot in this world and “machar” as the next world where we receive our sechar.
[5] See Avot 4:17.
[6] See also the gemara (Masechet Avodah Zarah 3a) which explains that only those who work on erev Shabbat (this world) will benefit on Shabbat (the next world).
[7] Peirush Hamishnayot L’Rambam, Avot 1:14.
[8] See Kohelet 11:9–12:1.
[9] Rabbeinu Yonah to Avot 1:14.
[10] See Sefer Tehillim 144:12.
[11] The Ri ben Shoshan adds that when we delay a deed, it becomes harder to do, as we become used to not doing the task. The Sifrei (Devarim 48) quotes a famous statement: “Im ta’azveni yom, yomayim a’azvecha — If we abandon doing the right thing for a day, it abandons us for two days,” becoming harder to do.
[12] See Rashi (Avot 1:14 quoting Sifra (Parashat Tzav)) who connects Hillel’s teaching to the principle of “zerizin madkimim l’mitzvot.” (See Masechet Pesachim (4a) and Masechet Yoma (28b). See also Mesilat Yesharim’s Perek 6). People who care about a mitzvah will try to fulfill it as soon as possible. Hillel’s formulation, though, seems to go further by challenging the reasonableness of delaying.
[13] See Sha’arei Teshuvah 2:26.
[14] Sefer Mishlei 27:1.
[15] Sefer Chareidim 70.
[16] Masechet Shabbat 153a.
[17] See Yalkut Yehudah, who explains that Hashem created us this way so that we don’t delay important things.
[18] Rabbeinu Yonah to Avot 1:14.
[19] Shulchan Aruch, Orach Chaim 545.
[20] Ibid. 545:47.
[21] Masechet Avot 2:4.
