Two mishnayot in Pirkei Avot, one that quotes Rabbi Yehudah HaNasi1 and one that quotes Ben Azzai,2 encourages us to value mitzvah fulfillment and avoid aveira transgression. The mishnayot are similar, in that both begin with the word “havei” and both encourage3 us to value mitzvah observance properly.
Cost/Benefit
Let’s begin our study of Rabbi Yehuda’s mishna with the second part of his teaching, which urges us to conduct a cost/benefit analysis of the performance of both mitzvot and aveirot.4 Though mitzvah observance can sometimes be cumbersome, we should compare the great reward5 we receive to the (relatively) small sacrifice we make by observing them.6 Conversely, when tempted to violate aveirot, we should remind ourselves that the long-term loss outweighs the short-term pleasure or gain.
The Gemara in Avodah Zarah7 elaborates on our mishna and explains that the yetzer hara often lures us to sin, by highlighting the pleasure we will receive from it. We need to “regain control” of ourselves, by reflecting upon the long-term loss sin causes. The Gemara in Sotah8 teaches that people only sin, if they are dominated by a ruach shetut (foolish spirit). One who carefully considers the true consequences of their actions9 will choose to fulfill mitzvot and avoid aveirot.
In addition to helping us avoid future sins, our accurate appraisal of sin is also critical to our teshuva for sins committed in the past. We express this idea in the words we add to our viduy (confession of sin): “Sarnu mi’mitzvotecha … v’lo shavah lanu — We have veered from the path of your mitzvot and it was not worth it.”10 This admission and honest evaluation of our past sins distances us from them, and helps us avoid future mistakes.
The Long Term
We have seen that Rabbi Yehuda encourages us to consider the reward for mitzvah observance and the loss caused by sin. What kind of reward and loss is Rabbi Yehuda referring to? Many commentaries11 understand Rabbi Yehuda as focusing upon the sechar (reward) and onesh (punishment) we receive in the next world. The loss involved in performing a mitzvah and the pleasure offered by sin pales in comparison to the eternal and more meaningful reward and punishment of the next world.
We can add that observing mitzvah and avoiding aveirot are beneficial to us in this world, as well. Sin often offers instant gratification, but impacts us negatively later in life. This is why the Torah often uses the word “yom,” to describe a person who chooses sin. For example, Yaakov asked Eisav to sell him the bechor (firstborn) rights “hayom — today.”12 The Seforno13 explains that Yaakov used this word to highlight why Eisav was unworthy of the bechor rights. One who prefers the short-term pleasures of today — over meaningful long-term goals — cannot be a link in the chain of Jewish generations that is rooted in eternal values.14
What We Don’t Know
Though the cost/benefit analysis is helpful, it can also have a negative impact on the nature of our fulfillment. The focus on reward can cause people to pursue only the mitzvot they think offer the most reward. Rabbi Yehuda preempts this — at the start of the mishna — by noting that we do not actually know the exact reward given for each mitzvah. We should, therefore, “care” about all mitzvot equally — those we assume to be less significant, as much as those we assume to be more.15
For this reason, halacha mandates principles like, “ha’osek b’mitzvah patur min ha’mitzvah,”16 and “ein ma’avirin al ha’mitzvot,”17 which reject the prioritization of mitzvot presumed to be of greater significance. We seek to fulfill all mitzvot with equal passion and commitment — irrespective of the different amount of reward we associate with each.
Why We Don’t Know
Chazal18 take this idea a step further, by explaining that Hashem intentionally concealed the amount of sechar awarded for each mitzvah — in order to avoid selective fulfillment. As we do not know the reward associated with each mitzvah, we have no choice but to commit ourselves to them all equally. The midrash19 conveys this idea by comparing Hashem to a king who asks his subjects to plant an orchard for him. He avoids revealing his favorite type of tree, in order to ensure that all the necessary species are planted.
One question still remains: why does Hashem want us to fulfill all of the various mitzvot, instead of focusing on the most important ones? Many meforshim20 compare mitzvot to medicines or vitamins. Even if certain ones are more crucial to our health, all of them need to be included in our diet. Others21 link different mitzvot to various body parts. Our fingers may be less important than our heart, but they are still important; so too, are the mitzvot meant to purify and sustain them.
The Chasid Yavetz makes an additional point. Though we benefit from mitzvah observance, our main goal should be the fulfillment of Hashem’s will. Pirkei Avot’s first perek22 made this point when it warned us not to serve Hashem in order to receive reward. In this sense, all mitzvot are equal, as they are all expressions of Hashem’s will.
In a similar vein, the Ramban23 quotes our mishna as the basis of his assertion that all mitzvot are precious, because they are all our way of thanking Hashem for having created us. As each mitzvah is an equal expression of Hashem’s will, they are each an equally precious way of thanking Him.
Let’s make sure to heed Rabbi Yehuda’s advice and constantly remind ourselves of how much we gain from mitzvah fulfillment and the price we pay for sin. May this inspire us to make wise decisions.
Rabbi Reuven Taragin is the dean of overseas students at Yeshivat HaKotel.
1 Masechet Avot 2:1.
2 Masechet Avot 4:2.
3 The Maharal and Tosafot Yom Tov explain that this formulation implies that it is not just an eitzah; it is a directive, a chiyuv.
4 Though our mitzvah observance should be motivated by the mission to serve Hashem as opposed to the goal of receiving reward (See Avot 1:3), reminding ourselves of the reward can help motivate us.
5 Though Rabbi Yehuda begins this mishna by emphasizing that we do not know the exact reward received for each mitzvah, we do know that the reward received outweighs the “loss” incurred by performing it.
6 The Sefat Emet adds that even if a mitzvah involves a hefsed (a loss), based upon the mishna later in Avot (“l’fum tzara, agra,” — Masechet Avot 5:23) we know that the sechar is even greater.
7 Masechet Bava Batra 78b.
8 Masechet Sotah 3a.
9 In line with Rabbi Shimon’s statement in Masechet Avot 2:9 that the derech yeshara is “ha’roeh et ha’nolad.”
10 The literal meaning of the words also implies that sin is beneath us.
11 See, for example, the commentary of the Rashbatz to the mishna.
12 Sefer Bereishit 25:31.
13 Ibid. See also Ramban on Bereishit 25:34.
14 For another example, see Sefer Bereishit 39:11 in light of the Gemara in Sotah 36b.
15 See the commentaries of Rabbeinu Yonah and the Maharal to the mishna, who explain that even regarding lo taaseh’s (prohibitions), the reward granted for avoiding the sin is not always proportional to the degree of punishment the Torah prescribes for their violation. The Rambam adds that even if we were able to gauge the sechar of one mitzvah relative to others, we would still not know how much reward we receive for a single mitzvah. Even small mitzvot earn a tremendous amount of reward. We should, therefore, be careful about them too.
16 See Masechet Sukkah 25a.
17 See Masechet Pesachim 64b.
18 See Talmud Yerushalmi, Masechet Peah 1:1, Devarim Rabbah 6:2, Midrash Tanchuma Eikev 2 and Midrash Tehillim 9.
19 Ibid.
20 Such as Sefer Ha’Ikarim 4:20.
21 See Tiferet Yisrael to Masechet Avot 2:1.
22 Mesechet Avot 1:3.
23 Ramban to Sefer Shemot 13:16.
