43 —על ערך הכמות והאיכות בקיום מצוות

Shalom u'Vrachah! [Erev Rosh Chodesh Teves 5703]

In response to your comments:

a) Regarding your note about what was brought in the letter to you from Ketubot (67a), 'Lefum Gamla Shichna' (according to the camel is its load), from our Sages' statement 'Echad Hamarbeh v'Echad Hamam'it' (whether one does much or little), the latter statement refers to a situation where the one who does less is not doing so because of a lack of intent for Heaven—as it concludes, 'as long as he directs his heart,' but rather teaches us that their reward is equal. Therefore, this applies either when he was unable to do more (see Berachos 5b, where this teaching is brought by Rabbi Elazar who cried over not learning as much as he wished—according to the initial understanding—and also said about Rabbi Elazar—Eruvin 54b—'BeAhavatah Tishgeh Tamid' (in its love you shall always wander). And in Berachos 17a, Rashi explains: 'perhaps he did not have an open heart,' etc.), or when increasing in this matter is not relevant (this is Tosafos's question in Shevuos 15a—that 'Echad Hamarbeh...' does not apply there since both conditions above are not present: there, increasing is a mitzvah and they could have done more. The answer is that from 'Echad Hamarbeh...' we learn not to boast, etc.). However, when the mitzvah involves increasing and one has the ability, then 'Lefum Gamla Shichna,' etc. This is clear.

b) Regarding your note that our Sages said 'we only encourage those already eager,' which is also brought in Makkos (23a). Indeed, even in Otzar HaPitgamim by Rabbi Heiman, he cites only Makkos and Midrash Rabbah, omitting that it appears in Sifrei Naso. Logically, however, the main source of this saying is Sifrei; but since Sifrei is less available, it was also referenced in Midrash Rabbah. (See also books on rules distinguishing between Sifrei and Midrash Rabbah regarding whether we learn from aggadah—Yerushalmi Peah 2:4—and see also Likkutei Torah BeYom Velo Tashbit Section 5. Also, Sifrei comes from Tannaim whereas Midrash Rabbah does not.) In Makkos this saying appears: a) with a variation; and it is known that sometimes the Talmud presents variations even for minor reasons (see Sefer Klalei HaShas), b) regarding passive behavior ('sit and do nothing'), c) not according to Rava—the later authority—in a dispute between Rabbi Yochanan and the Rabbis. In contrast, in Sifrei according to many versions there is no dispute—see commentaries on Rashi at the beginning of Parshas Tzav, Malbim's commentary on Parshas Naso, etc.—and since it pertains here it should be noted.

a) The possibility that reward may be equal even if one increases more—note what is explained regarding Rabbi Elazar ben Dordaya (Likkutei Torah by Arizal Tehillim ch. 32; see also Likkutei Torah Devarim Ki BiYom HaZeh Section 1 p.64 and Tik'u Section 1 p.62) and what is written in Torah Or Devarim Chayav Inish.

b) Seemingly one could say that with sacrifices one must bring the best of the type he wishes to offer (Menachos 83b), but there is no obligation to increase the number of sacrifices—even though there is reward for doing so. Only for Re’iyah and Chagigah offerings which are stated as 'according to his means' must they be according to his wealth (Chagigah 8b)—and one can bring a bird even if he is wealthy (see Lechem Mishneh Hilchos Ma’aseh HaKorbanos ch.16 halacha 3)—and this explains the extra wording of the Talmud in Menachos (104b): 'Who brings...' meaning this is usual practice but it’s possible for a wealthy person also to bring a meal offering—and with this we can explain:

1) Rashi’s intent in Menachos (110a) on 'Echad Hamarbeh' where he adds 'to bring sacrifices,' meaning increasing number—not like Shevuos where it refers to increasing quality.

2) The extra wording of Rashi in Berachos (5b; 17a), where he writes that 'Echad Hamarbeh...' refers specifically to sacrifices because for Rashi 'one who does less' means someone who could have done more but still does less. Since Berachos deals with Torah study, Rashi emphasizes that only with sacrifices does this apply because there’s no obligation to increase—unlike Torah study.

The reason why Berachos brings proof from here is because if reducing isn’t due to lack of intent for Heaven (and with Torah study this can only happen if one truly cannot do more; otherwise it says about him: 'for he has despised the word of G‑d'—Sanhedrin 99a), then indeed 'Echad Hamarbeh...' applies; thus with Torah study if someone reduces because he cannot do more his reward equals that of one who increases. This should suffice.

With blessings for immediate repentance and immediate redemption,
Rabbi Menachem Schneerson

Summary

The Rebbe explains how both quantity and quality matter in mitzvah observance depending on one's ability and intent. When unable to do more or when quantity isn't required, sincere effort earns equal reward; but when able to increase, greater effort brings greater merit.