Because Masechet Avot initially consisted of five perakim, the fifth perek’s last words are also the last words of the masechet and are especially important. The last words are a three-word statement from Ben Hei Hei: “L’fum tza’ara, agra—our reward is proportional to the effort invested, to the pain experienced in the process” (Masechet Avot 5:23).
When Ben Hei Hei taught that the reward depends on the tza’ar, what type of deed was he referring to?
Fighting The Good Fight
The Yalkut Mei’am Loez saw the topic as the fulfillment of mitzvot1 and ethical principles. He explains that Ben Hei Hei concluded the masechet by addressing those frustrated with their inability to properly fulfill mitzvot and Masechet Avot’s many dictates. Ben Hei Hei raises our spirits by reminding us that our reward hinges on the amount of effort we exert, not on the degree of our success.
For this reason, the Rambam (Shemonah Perakim, Perek 6) saw the one who needs to overcome his yetzer ha’ra in order to fulfill mitzvot (and avoid aveirot) as greater than the chassid who no longer desires sin. As opposed to the “philosophers” who prefer the chassid, the Rambam champions the one who needs to be koveish (conquer) his yetzer. His effort and thus his reward are greater.2
This is how the Ari explained the significance of the avodat Hashem of later generations of Jews. Because our distance from the Sinaitic revelation puts us on a lower level than previous generations, Rav Chaim Vital, the Ari’s most prominent talmid, asked the Ari what significance our lowly actions could possibly have. The Ari answered that our being on a lower level means that our mitzvah fulfillment is a greater challenge (quoted by the Chida) and, therefore, our success is more significant.
People are often disillusioned by their failures and the strength of their yetzer ha’ra. Instead, we should appreciate how the challenges we overcome add to the value of our successes. The Ba’al HaTanya, in fact, adds that a person should realize that this may be why he was created—not for his successes, but for the sake of his struggle to succeed (Sefer HaTanya, Perek 27).
The Process Of Torah Learning
Many commentaries apply Ben Hei Hei’s words to Torah learning.3 Rabbeinu Yonah connects our Mishnah to Ben Bag Bag’s directive (in the previous Mishnah): “hafoch bah v’ha’foch bah—continue turning over the Torah” (Masechet Avot 5:22). Even if one thinks he has learned all there is to learn from a particular Torah passage, it pays to continue studying it because we are rewarded for our effort, not just our knowledge.
We emphasize this point when making a siyum: “Anu ameilim v’heim ameilim. Anu ameilim u’mekablim sachar; heim ameilim v’einam mekablim sachar.”4 We contrast the efforts we invest in Torah learning with those invested by others in alternative endeavors. We are rewarded; they are not.
The Chofetz Chaim asked the obvious question. Do others not receive reward for their efforts? Aren’t most people paid for the products they produce and the time they invest? The Chofetz Chaim explained that, generally, people are paid for the results of their efforts. If their efforts are fruitful, they get paid, If not, they leave empty-handed. The mitzvah of talmud Torah is unique in that we are rewarded for the effort itself. We receive sechar for the time and energy we devote to Torah learning even if we are not successful in understanding or retaining the knowledge.5
These two understandings of Ben Hei Hei’s statement are, of course, not mutually exclusive. His words apply equally to reward received for both Torah learning and mitzvah fulfillment. The reward for both is proportional to the tza’ar.
No Pain, No Gain?
What does Ben Hei Hei mean by the word tza’ar? What type of tza’ar is the reward commensurate to?
Many commentaries (see Rashi, Rambam, and Bartenura to Avot 5:23) interpret the word tza’ar in the literal sense—pain or suffering. This interpretation implies that our reward is proportional to the pain we endure.
Similarly, a Mishnah in Avot’s final perek (Masechet Avot 6:4) emphasizes the importance of the willingness to endure pain in order to learn Torah. “Kach hi darkah shel Torah: pat b’melach tochal, u’mayim b’mesurah tishteh, v’chayei tza’ar tichyeh—The way of Torah is (even) eating bread with salt, rationing water, and living with pain.” A person should be willing to live a life of poverty and even endure a life of pain (a life that lacks physical pleasures) if this is what his Torah learning requires.6
The Midrash (Sifri, Devarim 306) attributes this idea to Moshe Rabbeinu, who depicted the pain he had to endure in order to bring the Torah down from heaven to the Jewish People. Moshe instructed the Jews that they too needed to (be ready to) pay a similar price for Torah learning.
Though not necessarily agreeing with the saying “No pain, no gain,” Moshe taught that gain hinges on the willingness to endure pain. Masechet Avot teaches that reward is proportional to the actual pain we experience.
The Eved’s Effort
Many other Rishonim understand the word tza’ar as referring to the effort involved. The Ra’avyah (Sefer Ra’avyah, Masechet Chagigah 3:995), for example, connects our Mishnah to another teaching involving Ben Hei Hei. The Gemara (Masechet Chagigah 9b ) relates that Ben Hei Hei asked Hillel to define the uniqueness of an eved Elokim. Ben Hei Hei wondered why Malachi HaNavi used both that term and the term tzaddik in the same pasuk (Malachi 3:18). What is the difference between the two terms? What does the term eved Elokim add to tzaddik?
Hillel answered that a tzaddik reviews his Torah learning a hundred times. The eved Elokim goes the “extra mile” and studies it a hundred and one times. The tzaddik ensures that he understands and remembers his Torah perfectly—a level of a hundred percent. The eved Elokim—servant of G-d—sees the goal of learning as more than just knowledge. Effort is also important to him, so he continues studying even after he has mastered the material.7
After understanding what Ben Hei Hei means by tza’ar, we now need to appreciate how the sechar is proportional to it. Next week we will, iy’H, see how and why our reward hinges upon the pain we endure and the effort we invest. n
Rabbi Reuven Taragin is the dean of overseas students at Yeshivat HaKotel.
Summarized by Rafi Davis
Notes:
1. See also Rabbeinu Bachya and the Bartenura, who also apply this idea to mitzvah observance.
Many Rishonim link our Mishnah to the fulfillment of particularly difficult mitzvot. See, for example, Rav Avraham ben HaRambam (Teshuvot Rav Avraham Ben HaRambam, 385) who applies our Mishnah to the fulfillment of challenging Shemittah laws.
2. See Sefer Chassidim (155) who asserts that for one time we overcome our yetzer we receive a reward that is greater than what we receive for a hundred mitzvot fulfilled with ease.
See also Tosafot and the Ritva to Kiddushin 31a who use our Mishnah to explain why those who fulfill mitzvot they are commanded to fulfill are greater than those who fulfill mitzvot voluntarily. Though volunteering to fulfill is significant, overcoming the resistance (generated by the Satan) against fulfilling obligations makes their fulfillment more significant.
See also Rav Avraham Schorr (HaLekach V’HaLibuv) who explains that the resistance we feel towards mitzvah fulfillment is actually a good thing. Hashem makes things harder so we can receive a higher reward for our efforts.
3. See, for example, the Rambam in both his commentary to the Mishnah and Hilchot Talmud Torah 3:6
4. The words are taken from the tefillah that Rebbi Nechunya ben Hakanah recited when he left the beit midrash (Masechet Berachot 28b).
5. The Shoshanim L’David adds that Ben Hei Hei (who, it seems, was a ger) aimed to encourage converts to not be deterred by the huge amount of effort converting requires. The arduous process is worthwhile because converts are rewarded for all the effort.
6. See also Midrash Zuta (Kohelet 2:9) which understands Kohelet 2:9 as Shlomo celebrating the Torah he learned in trying circumstances as his best learning.
7. Hillel’s definition of an eved Elokim can help us understand why Hashem described particularly Calev, as opposed to Yehoshua, as His eved (Bamidbar 14:24). The Ohr Hachayim (ibid.) explains that Calev did not have Moshe praying for him and thus had to fight harder to resist joining the sinful spies. The hard worker is the true eved Elokim.
