Starting in Chapter Two:

In chapter two, we read:

Two/One

והוי זהיר במצוה קלה כבחמורה שאין אתה יודע מתן של מצות.

“Be as scrupulous in performing a “minor” mitzvah as in a “major” one, for you do not know the reward given for the respective mitzvah

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The word this week: זהיר

The 3-letter root is: זהר

Meanings: radiating {?}; warning of limit; clarifying limitations and the cm: limit/complete From the “Babylonian9” software translator we find: adj. cautious; careful; guarded; observing; safe; shy; cagy...; calculating... Thus we are being told by the Avot to be scrupulous and cautious, or careful and guarded... to set a limit in how we respond to and perform – what we consider – to be a “minor” mitzvah. Obviously the question is: what do we consider a minor and what do we consider a major mitzvah? Catch 22? Is ‘your’ minor mitzvah the same as ‘my’ minor mitzvah? Is ‘remembering’ Shabbos the same as observing’ Shabbos? Do we really know? How?

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...that a man should choose... (to be) as scrupulous; moves us into the realm of the imperative and announces a shift from personal choice to that of a mandatory observance (of the Mitzvot). This is not The Saying of our Fathers (nor the Wisdom of our Fathers); this is now a declaration of law, if you will. This is Torah Law and Ethics, yes – Ethics or Mussar. So there is not a ‘Catch 22’ – we must observe the lesser mitzvah just as we do the greater.

Rabbi Yehudah HaNasi advocates for doing what we believe (is right/correct)! Or, as he says, “Upright behavior comes first in the Mishnah, because proper social conduct should precede Torah observance.”

Based as it is on Vayikra Rabbah “Proper social conduct - or: derech eretz - preceded the Torah by 26 generations.” !!!

Before we can continue with this, we need to stop and consider the implications in that comment. Now, especially, as we observe Pesach. As I write this we are still some 47 days away from the observance of receiving Torah. That means that the Israelites were observing, even as slaves, the Proper Social Conduct through the teaching of their fathers for more than 600 years (in round numbers)! While enslaved to Pharaoh, our Jewish ancestors, were ‘doing the right thing’ and teaching the children to ‘do the right thing’ and telling them to teach their children the ethics of monotheism from father Avraham.

1Now we are told that all mitzvot must be observed equally. And as a mitzvah may come into conflict (if you will) with another; one must defer the observance of one over the other.

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As we speak of Pesach, we can see an example of this conflict. The burial of a deceased person takes precedence over the Pesach observances. This does not say that the burial of the dead is in any way more important as a mitzvah than the observance of Pesach. Simply, the body is to be buried without delay.

Thus we see how it is that we do not know what mitzvah is to be considered more, or less, important to the Holy One. We have no way of comprehending how, or why, the observance of Shabbos is more, or less, important than the observance of having the proper symbols displayed on our Seder plate.

We know that of the 613 mitzvot, many cannot be observed outside of the Holy Land, many cannot be observed now because we no longer have a Temple and cannot offer the sacrifices specified in Torah, but what mitzvot we can observer – we are to perform equally with due diligence.

In the same manner, we do not know what our loss is in missing a mitzvah any more that we can know the reward gained against its cost. Be as scrupulous, calculating, guarded and knowing the limits of observing, or not observing, any particular mitzvah.

We have three exhortations addressing the reasons we do not adequately observe Torah: There is a lack of motivation. There is a concern for loss. And there is the temptation for pleasure [Yetzer Hara at work]. We know a man who once told a Rabbis’ class that his family would not eat bread at some meals so that they would “not have to” ‘Bench’. The Rabbi, as well as most of us in the class could not understand why he (or any Jew) would want to miss an opportunity to do another mitzvah. As the rabbi told us; one (more) mitzvah at a time [it is not all or nothing]. But observe each one with all good intentions.

Know what is above you -

a watchful Eye, an attentive Ear and all your deeds are recorded in a book.

Mishnah 2 Rabban Gamliel, son of Rabbi Yehudah HaNasi, says: “Torah study is good together with proper social conduct, for the exertion of them both makes sin forgotten. All Torah study

that is not joined with work will cease in the end, and leads to sin*. All who exert themselves for the community should exert themselves for the sake of Heaven, for then the merit of their fathers aids them and their righteousness endures forever. Nevertheless, as for you, I {HaShem} will bestow upon you as great a reward as if you had accomplished it on your own.”

*Sin, as we learn from our observance of the High Holy Days, is considered as ‘missing the mark (target)’. If we are not concerned with the proper social conduct or if we are lax in our Torah studies, we are and will be missing our goal. Ergo, we are finding ourselves involved with ‘sin’.

As our Siddur tells us in our Sharkharit service;

“In fulfilling the following commandments one enjoys the yield in this world while the principal remains for all eternity: honoring father and mother, performing deeds of loving kindness, punctually attending the house of study morning and evening, showing hospitality to strangers, visiting the sick, helping the needy bride, attending the dead, praying with devotions, and making peace between individuals; and the merit of Torah study is equal to all of these.” __Talmud, Shabbat 127a

We will continue to look at and learn from the Pirkei Avot, and the commentary based upon the Maharal’s Derech Chaim – but I do want to make a bit of a detour next week, if you will indulge me this, and we will then return to the Pirkei Avot.

Shalom __and may you enjoy your Pesach Holiday.

Don’t forget that each person is to Count the Omer for him/herself.