Posted on 12/08/24
We have seen that mitzvah observance is a great privilege. In addition to expressing our commitment to and strengthening our relationship with our Creator, mitzvot benefit us and give our lives meaning.
Pursuing Opportunities
We show our appreciation for mitzvot by seeking opportunities to fulfill them.
Avraham
The first Jew exemplified this trait. Sefer Bereishit describes how Hashem appeared to Avraham after he fulfilled the mitzvah of brit milah.[1] As Avraham was recuperating from the circumcision and conversing with Hashem, he was clearly exempt from other mitzvot. Still, he was on the lookout for visitors to welcome into his home.[2] When he saw three wayfarers from a distance, he immediately ran to fulfill the mitzvah of hachnasat orchim (hosting guests).[3]
It is noteworthy that the Torah highlights (four times) that Avraham ran and rushed.[4] First, he ran to invite the guests into his home, then he rushed to ask Sarah to bake bread and ran to find meat, and, finally, he rushed to bring it to his guests.
The Ramban[5] explains that the Torah emphasizes Avrahan’s haste because it reflects his passion for chessed. He saw chessed and mitzvot as more than mere obligations; they were his passion. The word ratz (to run) has a similar root to the word ratzon (will),[6] because we run towards what we are passionate about. The Torah’s description of Avraham’s actions teaches us to be passionate about mitzvot and to express this passion by running to fulfill them.[7]
Rivkah
The Torah further highlights the importance of running and rushing to fulfill mitzvot by emphasizing how Rivkah, Avraham’s future daughter-in-law, acted this way when giving Eliezer and his camels water to drink. In describing Rivkah’s actions, the Torah uses the same words it used to describe those of Avraham: Rivkah rushed to offer water to Eliezer, then rushed back to the well to refill her jug on behalf of his camels, and finally ran back to offer this water to the camels.[8] By emphasizing Rivkah’s rushing and running as parallel to Avraham's, the Torah reinforces how central they are to the Jewish ethos. Passion for mitzvot is a condition for joining the Jewish people.
Moshe Rebbeinu
In Sefer Devarim, Moshe Rabbeinu expressed a similar eagerness to fulfill mitzvot. Though the Arei Miklat (cities of refuge) would not be operational until the Jews entered Eretz Yisrael, Moshe designated the ones available to him as soon as the Jewish people captured the western side of the Jordan River.[9] Moshe valued mitzvah observance so highly that he seized the opportunity to fulfill them before they were mandated, necessary, or even applicable.[10]
Bnei Yisrael
These examples inspired the Bnei Yisrael to eagerly seek mitzvah opportunities, even those they were not responsible to fulfill. In Sefer Bamidbar, as Korban Pesach preparations began in the desert, several Jews approached Moshe Rabbeinu with a complaint. They were unable to offer the korban because they were ritually impure. Frustrated, they asked Moshe: “Lamah nigara — Why should we have less?”[11] They saw their inability to bring the korban as unfair because they viewed mitzvah observance as an opportunity rather than a burden.[12] Not surprisingly, Hashem offered them the chance to offer the korban on Pesach Sheini.[13]
The Gemara[14] explains that our eagerness to observe mitzvot is why Hashem favors us. The angels ask Hashem why he shows special favor to the Jewish people despite pesukim that deny Hashem showing favoritism. Hashem answers that He favors us because we recite Birkat HaMazon even on small amounts of food, even though the technical obligation exists only when we eat to satiety. When we show appreciation for Hashem and His mitzvot by fulfilling them even in situations in which they are not technically required, Hashem appreciates us as well.[15]
Generations of Jews inherited this eagerness to fulfill mitzvot from our ancestors. A powerful story about the Chofetz Chaim demonstrates this. Late one night, a boy returning from the Radin Yeshiva amid a snowstorm encountered the Chofetz Chaim. The latter admonished him for being out late in the snow and instructed him to go home immediately. The following morning, the boy asked his host, the Chofetz Chaim’s sister, why the Chofetz Chaim himself had been out that night in the snow. She explained that since the moon had not been visible for kiddush levanah the past Motzei Shabbat, the Chofetz Chaim had been walking around each night (even in the snow) hoping that he could find the moon and fulfill the mitzvah of kiddush levanah.
The Way We Perform Mitzvot
Simchah
How we fulfill mitzvot should also reflect our appreciation of their great value. Many perform mitzvot as a social norm or merely to check off a responsibility. Our appreciation of their value should inspire us to perform mitzvot happily, with joy and enthusiasm,[16] reflecting our understanding of their great value.[17]
This joy and enthusiasm in performing mitzvot should be a guiding principle in our observance. The Torah links the curses of the tochachah to a lack of joy in serving Hashem.[18] Even if we fulfill mitzvot, if we see them as burdensome or just a responsibility to be discharged, we are missing the point and cannot forge a meaningful relationship with Hashem.
The Midrash[19] applies this idea specifically to tefillah. Many view tefillah as a responsibility they need to complete before being able to move on with their day. Rav Soloveichik observed that “too often, Jews don’t want to daven; they want to have davened.” In truth, we should celebrate tefillah as our special, private audience with Hashem, something that reflects the special relationship we have with Him.
Hiddur
Another way we show our appreciation for mitzvot is by performing them in the most ideal, beautiful way.[20] Chazal term this “hiddur mitzvah” and derive its importance from the song sung by the Jewish people after K’riyat Yam Suf: “This is my G-d, and I will beautify Him!”[21] Obviously, we cannot beautify Hashem Himself. The closest we can come is beautifying His mitzvot. By investing in them, we, on some level, beautify Hashem.[22] Emphasizing hiddur mitzvah underscores our dedication to performing mitzvot in the most ideal and beautiful way.
Because our hiddur reflects how we view mitzvot, we are meant to devote up to a third of our money to reach the ideal level of fulfillment. The Torah teaches us to love Hashem “b’chol me’odecha” (with all your money).[23] A person who views mitzvot as an opportunity to serve Hashem devotes his resources to fulfilling them at the highest level.
Zerizut
Another way we express our passion is through zerizut — fulfilling mitzvot at the earliest possible moment.[24] Avraham Avinu exemplified this trait by setting off to sacrifice Yitzchak first thing in the morning.[25] Though sacrificing Yitzchak was obviously difficult for him, he began the journey to fulfill Hashem’s Will at the first possible moment. This sense of urgency in fulfilling mitzvot reflects and reinforces a deep commitment, reminding us that every moment is an opportunity to serve Hashem.
Taking advantage of mitzvah opportunities immediately is both practically important and ideologically significant. Practically, we must seize opportunities before they pass us by.[26] Additionally, our appreciation of and passion for mitzvot should drive us to perform mitzvot as soon as possible.
Even When We Are Not Fulfilling
We show our appreciation for mitzvot even when we ourselves are not actually fulfilling them. The Mishnah[27] describes how Yerushalayim’s artisans would interrupt their work to stand up in respect for those bringing bikkurim to the Beit Hamikdash. The Gemara[28] explains that they did this to show their love for the mitzvah. The Yerushalmi learns from this Mishnah that one should stand up in the presence of anyone doing a mitzvah.[29]
As the Chinuch[30] explains, our actions influence our hearts. Honoring those performing a mitzvah reminds us of and reinforces our appreciation for the great value of mitzvah observance.
May this appreciation inspire us to pursue mitzvah opportunities and fulfill them happily, properly, and passionately.
Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA. His new book, Essentials of Judaism, can be purchased at rabbireuventaragin.com.
[1] Bereishit 18:1.
[2] Rashi, Bereishit 18:1. See also Avot D’Rebbe Natan (7:1) which quotes Hashem as contrasting Avraham, who went looking for guests, with Iyov who merely welcomed those who came to his home.
[3] Bereishit 18:2.
[4] Bereishit 18:6–7.
[5] Ramban, ibid.
[6] See Masechet Avot 5:20 for an example of this connection.
[7] See Avot 4:2, where Ben Azai encourages us to run to fulfill all mitzvot.
[8] Bereishit 24:17-20. See also 24:17, which describes Eliezer running as well. He rushed to fulfill the mission given to him by his master, Avraham. Interestingly, the same perek also mentions Lavan as running (24:29), but he, in contrast, pursued wealth, not values (see Rashi to 24:29).
[9] Devarim 4:41–43.
[10] Makkot 10a.
See also Sotah 14a which explains that Moshe was eager to enter Eretz Yisrael in order to fulfill mitzvot that can only be fulfilled there.
[11] Bamidbar 9:7
[12] See the Sifri, which describes these people as “kesheirim” and “chareidim” about mitzvah observance. Interestingly, Chazal saw a similar eagerness at the beginning of the parshah that tells this story — Parshat Behaalotecha. The parshah begins with the mitzvah to light the menorah. Chazal (quoted by Rashi, Bamidbar 8:2) explain that the mitzvah is repeated here in response to Aharon HaKohen’s disappointment over not being included in the korbanot that the Nesi’im offered during the Mishkan’s inauguration. Like those impure who sought the opportunity to offer the Korban Pesach, Aharon sought the opportunity to be included in the inauguration.
The name of the parshah, Behaalotecha, also hints to this idea. A Jew should always be seeking opportunities to elevate himself.
[13] Bamidbar 9:9–11.
[14] Berachot 20b.
[15] Understandably, Hashem looks negatively upon those who find ways to avoid needing to fulfill mitzvot. For example, the Gemara in Menachot 41a quotes an angel who told Rav Katina that, in moments of anger, Hashem punishes those who avoid the mitzvah of tzitzit by wearing types of clothing not obligated in the mitzvah.
After Hashem explained to the angels that he shows favor to those who seek additional opportunities to fulfill mitzvot, the angels explain to us that Hashem punishes those who seek to avoid mitzvah fulfillment.
[16] See Rambam (Hilchot Lulav 8:12) who describes this as an “avodah gedolah.”
See also Rabbeinu Bechayei who explains that in addition to the reward we receive for mitzvah observance, we receive separate (Rabbeinu Bechayei, Devarim 28:47) and greater (Kad HaKemach, erech “simchah”) reward for the joy we have when fulfilling them. See also Sha’arei Teshuva (4:19) who also makes this point. Sefer HaTanya (26), Likutei Halachot (Hilchot Birkat Hoda’ah 6), and Ma’amar Ha’Oneg V’ha’simcha elaborate on this idea.
[17] The Sefer Chareidim (Tena’im L’Kiyum HaMitzvot 4) quotes this explanation of Devarim 28:17 in the name of the Ari Hakadosh, who added that his fulfillment of this idea is what gained him access to his deep understandings of Torah. See also the introduction to Sha’ar HaMitzvot of Rav Chaim Vital.
[18] Devarim 28:47–48. See Gur Aryeh (et al,) who explains the pasuk this way. See Rashi (et al.) and the Rambam (Talmud Torah 3:14) who explain it otherwise.
[19] Midrash Tehillim 100. See also Mesilat Yesharim 19, who elaborates on the Midrash.
[20] See Rambam (Isurei Mizbeiach 7:11) and Mesilat Yesharim (19), who elaborate on the importance of this ideal.
[21] Shemot 15:2.
[22] Shabbat 133b.
[23] Devarim 6:5. See Berachot 54a, which translates the words this way.
[24] Bereishit 21:14, as explained by Pesachim 4a. See also Bamidbar Rabbah (10:5), which asserts that “all the actions of tzaddikim are performed with zerizut.” The Maharal (Netiv HaZerizut 1) adds that acting b’zerizut is the most basic reflection of being a true “ish.”
[25] As we saw earlier in the piece, another way Avraham showed his zerizut was by running to fulfill mitzvot. It is also noteworthy that the Sefat Emet is quoted as saying that we also learn from Avraham’s actions that there is special significance to getting up and beginning to fulfill mitzvot early in the morning.
[26] Mechilta, Bo 9. See also Rashi (Yoma 33a d.h. Ein) who links the principle of “Ein ma’avirin al ha’mitzvot” to the Mechilta. See also Sefer Mishlei 27:1, Sha’arei Teshuva 2:26, and Mesilat Yesharim 7.
In addition to losing the opportunity, we, of course, do not know how long we have in this world. Rebbe Eliezer (Avot 2:10 and Shabbat 153a) taught that we should do teshuvah each day because it may be our last. See also Sefer Chareidim 70.
[27] Bikkurim 3:3.
[28] See Kiddushin 33a in the name of Rav Yosi bar Avin, who adds that showing appreciation for mitzvot is even more important than showing respect to talmidei chachamim (in whose presence artisans do not stand). See also Chullin 54b which makes this point.
The Gemara in Kiddushin suggests an alternative explanation for the Mishnah in Bikkurim as well. See Maharit (Ibid) who proves that Rav Yosi’s explanation is accepted l’halachah.
See also Rashi to Rosh Hashanah 16b, d.h. K’dei, who explains that we confuse Satan when we blow the shofar both “standing up” and “sitting down,” meaning before and during Shemoneh Esreh, as doing so shows our love for mitzvot.
[29] Bikkurim 3:3. The Yerushalmi explains that this is why we stand for a funeral procession. The Shulchan Aruch (Yoreh Dei’ah 361:4) paskens like the Yerushalmi.
See also Bartenura (ibid,) who gives the example of standing before those taking a baby to his brit.
The Yerushalmi quotes an opinion that this idea only applies to mitzvot that occur once a year, but then quotes Rebbi Yosi bei Rebbi Bun (presumably the same Rebbe Yosi quoted in the Bavli) who holds that the idea applies to all mitzvot. Even according to the first opinion, the limitation may only apply to those who would lose money by standing up (Pnei Moshe, Bikkurim 3:3 and Maharit, Kiddushin 33a).
See Sefer Chassidim (580) and the Taz (Yoreh De’ah 361:2) who also see this idea as applying to all mitzvot. See also the Noda B’Yehudah (Kama, O”C 27). See also Sefer HaTanya 46, who explains that we stand before those fulfilling a mitzvah because Hashem’s presence envelops one fulfilling a mitzvah.
[30] Sefer HaChinuch 16.