“You shall safeguard the matzos …” (Shemos 12:17)
Our Sages expound in Mechilta that the Hebrew word matzos should be read mitzvos, i.e., that one should protect the mitzvos, i.e. just as one would not allow the matzah to become leavened (by allowing it to ferment), so too one should not allow the performance of mitzvos to be delayed. When one has the opportunity to do a mitzvah, he should fulfill it immediately.
An integral component of the exile from Egypt included an unmatched zeal and enthusiasm to flee, so much so that there was not sufficient time for the dough to rise. So too must eagerness and ardor be essential elements in our fulfillment of Torah and mitzvos. Mitzvos should not be performed lethargically or apathetically; they should be done with passion, fervor, and great happiness. That is the explanation of the comparison between not allowing the matzah dough to rise and not delaying in the performance of a mitzvah.
The Ish L’Rei’eihu states that there are many reasons why one may not eagerly perform mitzvos. An individual may be sleepy or unmotivated, or perhaps he has more enjoyment for indulging in the pleasures of life, as the Ramchal states in Mesilas Yesharim. Then there are those who feel they have already done enough, and don’t always have to do more. And there are others who believe they have failed their mission long ago and that they will not gain much by exerting themselves at this point. Then there are those to whom the mitzvos appear like a tall mountain they can’t climb, or are simply afraid to even attempt them. They are defeated by the cold, the heat, the rain, and the snow, as it says (Mishlei 26:13), “The lazy man says there is a young lion on the path, a mature lion between the streets.”
One way to combat these negative feelings is to pray, “and remove spiritual impediments from before us and behind us” (Maariv Tefillah), so that our eagerness should not wane before or after doing the mitzvah, nor should we have cause to regret doing the mitzvah.
When the angels saved Lot and his family from the destruction of Sodom, they told him (Bereishis 19:17), “Flee for your life… do not stop anywhere ….” This is to say: Do not look for a resting place or seek pleasure, lest you lose everything because of a delay. Our Sages tell us that this is intended as guidance for all generations to do their avodas Hashem with zerizus (alacrity).
The Mishna in Avos (5:20) states: “Be bold as a leopard, swift as an eagle … to carry out the will of your Father in Heaven.” HaGaon HaRav Moshe Aharon Stern, expounds on the Maharal, on the words “be swift as an eagle,” highlighting the specific characteristic to which this refers. He explains that just like the eagle innately ascends swiftly high up into the sky, without premeditation, so too a person should act speedily without deliberation when fulfilling the will of Hashem. He should act b’zerizus, immediately.
A student of R’ Zalman of Volozhin was slow to get up in the morning. R’ Zalman rebuked him, reminding him that indolence and listlessness in the performance of mitzvos is a great sin. Surely, he noted, if someone would tell this student that a cup of gold coins could be found if one was ambitious, he would jump out of bed and run like a deer to find those coins. He would do so, despite the lack of any assurance that he would either find the coins or be allowed to keep them. Certainly, when one knows that his reward for doing the mitzvah is infinite and remains his forever, the person will be enthusiastic and zealous. However, concluded R’ Zalman, the loss is great if one does not have the middah of zerizus, as Shlomo HaMelech describes (Mishlei 24:30-31) that the field of a lazy person looks neglected and abandoned, and is overgrown with thistles, with a broken stone fence.
As a renowned rav was walking with a well-known askan in the city, he was informed that a business owner in the city was allowing his factories to operate on Shabbos. The rav suggested that they should immediately go to the businessman and convince him to refrain from desecrating the Shabbos. The rav believed that the askan would be able to sway the businessman.
The askan wanted to run home quickly to change his clothing and shoes, which had become muddied on their walk. The rav, however, insisted that there was no time to waste, because the Satan could suddenly interfere and obstruct their mission.
With no other choice but to concede to the rav’s wishes, the askan accompanied the rav to the businessman’s office. They found the door open, and the two walked in unannounced. They talked about the problem with the factories’ operations and its concomitant chillul Shabbos.
In truth, the owner was Torah observant and he was shaken to the core, and he promised to immediately halt the work on Shabbos. The rav and the askan warmly thanked the owner for his cooperation and bade him farewell. As they were walking out, he called after them: “I have two questions,” he said, “Who told you that I will be leaving the country shortly and will not be here after today? Secondly, how did you get into my office without an introduction?”
Apparently, if the rav had waited for the askan to change his clothing and shoes they would have missed meeting the factory owner, and the chillul Shabbos would have continued. It was only because of the rav’s insistence and zealousness to hurry and ensure the Torah’s observance that they were successful in their mission.