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The Israel Koschitzky Virtual Beit
Midrash
Pirkei Avot - The Wisdom of the Fathers Shiur #22:
Evaluating Mitzvot By Rav Moshe
Taragin Ben Azzai begins the
second Mishna of the fourth perek of Avot by encouraging adherence
to the entire range of mitzvot - even those which appear 'less weighty'
than other more grave commandments. Indeed, an earlier Mishna (2:1) already
addressed this issue, and Rebbi already demanded sweeping adherence to all
mitzvot because of our inability to accurately discern the true value of
mitzvot. Even though a particular mitzva may seem 'slight,' it may
possess unexpected value, and therefore no mitzvot should be neglected
based upon perceived undervalue. As that Mishna exhorted "She'ein ata yodei'a
matan secharan shel mitzvot" – we cannot truly assess any
mitzva's value. In our Mishna, Ben Azzai takes a different angle: even
allowing the possibility of properly screening mitzvot, all commandments
should be pursued because of their contagious nature. Performing lesser
mitzvot will instigate performance of greater ones, just as violation of
minor sin will prompt failure to avoid more severe prohibitions. Rashi already
noted the discrepancy between these two mishnayot and the danger of
assigning worth to mitzvot. In his rendition of our Mishna he adds
"Perform mitzvot which APPEAR less significant" so that they will
instigate performance of miztvot which appear more severe. Ben Azzai did
not violate Rebbi's warning against evaluating mitzvot; he was merely
adding an additional 'practical' reason for full adherence to the entire system
of Halakha. 1) Does a mitzva
'enable' future mitzvot?
Rabbeinu Yonah questions
Ben Azzai's dual reasons for pursuing mitzvot and avoiding
aveirot, respectively. Initially, the Mishna claims that one
mitzva 'INDUCES' (goreret, which literally means to drag but
functionally means to instigate or induce) further mitzvot whereas the Mishna
subsequently claims that the REWARD for a mitzva is another
mitzva. Essentially, the first term highlights a natural condition
whereby religious behavior facilitates continued religious success. Breaking
inertia and commencing religious behavior is oftentimes more difficult than
sustaining such success. Once a person regulates himself to religion, his future
performance will be eased. Alternatively the second concept in the Mishna- that
"a mitzva's reward is another mitzva"- suggests some form of
Divine assistance or enabling. In addition to natural advantage, an earlier
mitzva assures Divine aid toward performance of additional
mitzvot. Though Judaism does not endorse pre-determinism, and champions
absolute freedom of choice at every stage of human experience, it nonetheless
allows Divine support for humanely chosen lifestyles. If a person chooses to
indulge in mitzva performance, Ben Azzai claims, he will merit Divine
assistance in performing additional deeds. In fact the Gemara in Bava
Batra (9b) provides a concrete example of this form of Divine assistance: if
a person pursues the mitzva of Tzedaka, Hakadosh Baruch Hu
provides even greater financial abilities to maintain his level of performance.
2)
Zerizut The Mishna actually
begins by describing someone who SPRINTS toward a mitzva evoking the
value of 'zerizut' in the performance of a mitzva. In fact, the
conditioning effect - that one mitzva will condition toward future
mitzvot may only apply to someone who enthusiastically and energetically
performs a mitzva. By displaying this attitude, he demonstrates that a
mitzva is an opportunity and not a burden. This mentality reflects and
generates an attitude which facilitates future performance.
The Gemara in
Berakhot (6b) derives the trait of zerizut from Avraham Avinu who
displayed zeal in personally attending to the needs of his angelic visitors.
Additionally, the Gemara in Pesachim (4a) records how Avraham arose early
to embark upon the Akeida. This first portrait displays his zeal while
the latter his alacrity - two traits which compose zerizut.
Alternatively, the
Rambam, in his commentary to Avot, highlights Moshe Rabbeinu's behavior
as a model of zerizut. Knowing that arei miklat would not become
operative until the |