Torah and Tea Emor 5783
Today’s Torah and Tea focuses on Parshas Emor, but as we did last week, we’ll also learn from Pirkei Avot—Ethics of the Fathers, specifically chapter four, which we’ll be reading this Shabbat. Our discussion centers on a Mishna in chapter four, exploring how Pirkei Avot offers us an infusion of piety, encouraging us to act beyond the letter of the law. The Gemara refers to this as mili de-chassiduso—words of righteousness, from the word chassid, meaning righteous. These are teachings that go beyond the minimal expectations.
In chapter four, the second Mishna states: “Ben Azai Omer, Ben Azai says, hevei ratz le-mitzvah kalah—one should run to perform even a light mitzvah.” The novelty here isn’t simply doing a mitzvah, which is our basic obligation, but rather running to do it. The Rebbe once humorously noted that people “run for office,” not walk for office—so too, we should run for a mitzvah, even a light one. Some versions of the Mishna add “like for a serious mitzvah,” but in the Alter Rebbe’s Siddur, it simply says to run to a light mitzvah. Of course, we must also run to perform serious mitzvahs. The Mishna also instructs us to run away from sin—not just to avoid it, but to actively flee from it.
The Mishna provides reasons for this approach. First, one mitzvah leads to another—mitzvah goreret mitzvah. Similarly, one aveirah—transgression—leads to another. Therefore, we should run to even a light mitzvah, because it will eventually bring us to do more mitzvahs. Likewise, we must run away from an aveirah, since it can lead to further transgressions. This is one reason.
Another reason is that the reward for a mitzvah is the joy and excitement it brings. One interpretation is that the enthusiasm we have for a mitzvah is itself a mitzvah—the simchah shel mitzvah, the joy of the mitzvah. The Bartenura explains that the joy experienced in performing a mitzvah is itself a reward. Thus, running to do a mitzvah, showing excitement, is itself meritorious and will be rewarded. Conversely, if someone not only transgresses but also enjoys it, that enjoyment compounds the sin—it becomes a double transgression.
It might seem that the second reason—the enthusiasm for a mitzvah being part of the mitzvah—should come first, since it directly explains why we should run. However, the Rebbe explains that sometimes we do mitzvahs for personal benefit, which is valid and important, as the Torah promises reward for mitzvah observance. Yet, the Mishna teaches that our primary motivation should be for the sake of the mitzvah itself—mitzvah goreret mitzvah—not just for personal gain. That’s why the order is as it is: first, for the sake of the mitzvah, and then for the reward and joy it brings.
Running to a mitzvah is more than just fulfilling the requirement. According to the Shulchan Aruch, the law is to do the mitzvah, but running to do it is a matter of Pirkei Avot—matters of righteousness, going beyond the minimum. However, the Shulchan Aruch does state that one should run to shul and, by extension, to any mitzvah. Specifically, running to shul is emphasized because it is a place to connect with Hashem through prayer, akin to visiting the beis hamikdash—the Holy Temple—of our times.
Running, in this context, is an expression of excitement and eagerness. Normally, people walk, but when you run, it shows you’re eager and passionate. Today, people might run for exercise, but here we mean running because you’re looking forward to something. Sometimes, though, a person may not feel that excitement in their heart. They might go to shul because of social pressure or habit, not out of enthusiasm. Nevertheless, the physical act of running to shul is still a mitzvah, even if the inner excitement isn’t there yet. The Shulchan Aruch focuses on the physical act, while Pirkei Avot encourages cultivating the inner feeling of excitement and desire to connect with Hashem, even through a light mitzvah.
The Mishna says to run to a small mitzvah. In earlier Mishnas, we are told to be careful with both light and serious mitzvahs, not to judge which is more important. A “light mitzvah” is one that people might take lightly or consider less important—for example, putting a coin in the charity box versus lighting Shabbos candles. The Mishna teaches that we shouldn’t underestimate any mitzvah. Similarly, with transgressions, people might think violating Shabbos is serious, but gossip or hurting someone’s feelings is minor. The Mishna reminds us that we are not the judges of what is light or serious; all mitzvahs and aveirot must be taken seriously.
Some people might say they’ll start with the “big” mitzvahs and worry about the smaller ones later. But the truth is, every mitzvah that comes your way is an opportunity that should be seized immediately. That’s the lesson in being careful with mitzvah observance. But our Mishna goes further—it’s about running to do even a light mitzvah with enthusiasm. The excitement for a light mitzvah may not be as great as for a serious one, but the Mishna urges us to be enthusiastic even for the easy, seemingly minor opportunities. Helping someone cross the street or giving a smile may seem small, but we should be excited about these chances to do good.
In the very beginning of the Shulchan Aruch, there’s a statement from the next chapter of Pirkei Avot (chapter five): “Be bold as a leopard, light as an eagle, run like a deer, and strong as a lion to do the will of your Father in Heaven.” This is quoted at the opening of the Alter Rebbe’s Shulchan Aruch and the Tur. It’s a general instruction for everyone, not just those striving for extra piety. It sets the tone for how we should begin our day—with devotion, boldness, lightness, eagerness, and strength in serving Hashem. Just as we start our day with Modeh Ani—“I thank You, Hashem”—which can be said even before ritual washing, so too we begin with this mindset of readiness and enthusiasm for mitzvah observance.
In summary, there are three levels here. The first is the literal, halachic level: physically running to shul or away from an aveirah, as stated in the Shulchan Aruch. The second is a general approach to life—beginning each day with the resolve to serve Hashem energetically, as taught by Yehudah ben Tema. The third is the lesson from our Mishna: even for a light mitzvah, don’t take it lightly—be excited and run to do it. This excitement will lead to more mitzvahs and deepen your connection to Hashem. The reward for a mitzvah, according to one interpretation, is the joy and excitement it brings; according to another, the reward is the mitzvah itself—the connection to Hashem. The Alter Rebbe in Tanya explains that we should view every mitzvah as an opportunity and a privilege, not a burden. The true reward of a mitzvah is the connection it creates with Hashem. That awareness should inspire us to run for every mitzvah, big or small, and to cherish every opportunity to connect with the Divine.