Do not procrastinate

Why do we often put off for later what can be done immediately? And even then, what should be done immediately?

Most of the answers - because of laziness. So I'll start with a short story about admora, Rabbi Yitzhak of coos.

Once he lay down to rest. Suddenly he wanted to smell tobacco. (Before, people did not smoke, and smelled. But the effect was probably the same. In short, a bad habit!)

And I must say, a box of tobacco was in the next room on the table.

And here was the tzaddik to reflect:

"If I will arise and Tobacco - it will be a concession to a bad start (yetzer-ara) And if you do not get up -. Thus will slave to his laziness What should I do.?"

The decision was taken so he got up and went into the room and stood next to the table, took nothing - and back.

And laziness won and yetzer resisted.

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This story I finished my lesson live from our website. Lesson titled "get a move on!"

Here I want to retell there is only a small piece. For the topic seems to me extremely important for everyone. Especially for the Jews. Especially for the Torah Jews.

Warn a serious text, personal entertainment, it is only suitable for those who are interested in the Torah.

So the theme: the commandment came to you in your hands - do not delay the execution.

This section of Vayakel (Exodus 35:27): "And the princes of (the tribes leaders) brought onyx stones, and so on." It describes how Jews call Moses brought the freewill offerings for the temple construction Handheld (Mishkan). And the princes mentioned are not the first, as might be expected, and almost at the end of the list. As a result, they have gathered as much, that was enough for the clothes of Aaron.

So far, everything is clear. But that's what this verse says Rashi: Rabbi Nathan said: why princes hastened with gifts when erected an altar, and when they were building the Mishkan, not rushed? It turns out, that's why. They said: wait, when the community will and what will not be enough, we shall fill. But the community has brought with it more abundantly. As it is written (36: 7): "And brought it was enough even left." Said the prince, what shall we do now? And they brought the gems on the clothes of Aaron. And because too lazy at the beginning, the word "princes" (הנשאם) written incomplete way.

Our question this Rashi: what is to blame for the princes? After all, they want to make it better! They wanted to make up for all that is not enough. Why were they accused of laziness?

And here it begins what I found very interesting. So much so that I decided to make this post.

See. Written in Mekhilta about haste, which should be in the performance of the commandments.

This is a common place, all know him. The Torah says about matzah: "Take care matsot", ie do not wait until the dough zakisnet, be quick and efficient, when it becomes an oven matzah on Pesach. But the word on the letter matsot looks like the word mitzvot (commandments). Therefore, given our sages read the verse as: "Take care of the mitzvot," be agile while keeping the commandments.

Now the obvious question: why do you have to be agile while keeping the commandments? Or this: we know that the sages decided that you can not stay with the commandment even for the least time. But what is the reason for the decision?

The answer is because there might be a delay and hindrance - and lost the opportunity to fulfill the commandment. Because of such concerns sages forbade linger with the performance of the commandments.

This is stated in Avot (2: 5): "Do not tell me - when cleared, then do For MB, not free.", Ie You shall have no free time. And another (ibid 1:14): "If not now, when?" In the sense that if not now, not now, then maybe ever! Probably all be gone, did you have a mitzvah - and he was not.

But in addition to this reason, there is another, no less important. Prohibition to stay the execution of commands is also accepted because, if it pull - that is present in the delay something, discrediting the very commandment that makes it cheaper, less valuable in the eyes of the people. You're a grunt rises from the couch to the commandment of the Torah - people see it, and appreciate you this commandment. You're a slacker for them. A command - maybe she really is not worth it to run it do?

Therefore the sages noted that such a "cheaper" commands will not correct its subsequent execution. So, lazy execution commands of the Torah should be banned. They banned!

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But why should we talk about laziness? (Rashi and written about the princes, "as lazy first - lost letters in his name.")

Does a person always retains command of laziness? Sometimes we do not hurry with it to make it more beautiful and dignified manner. (For example, want to buy a beautiful etrog. Do not take the same we etrog market in Jerusalem, the first comer. They say that in a hurry to fulfill the commandment of purchase "four species". No, go Degrees and seek among the rows that buy prettier on the money set aside specifically for the holiday.)

** **

Anyway, there are two approaches:

(1) Effort immediately execute command.

(2) Effort to make it more beautiful, even if it means a little bit delayed.

The first opinion belongs to the author of the collection "Magen Avraham". The second - the author of the book "Trumat-Adeshen".

[A few words about these sages. They lived at different times, in different countries, they have never met each other. However, their dispute to the reduced subject known. For these great teachers day we meet each other in our lessons on the pages of books that are on our tables and are on the shelves in our homes. Their books stand side by side, they are familiar with each other!

"Trumat-Adeshen". Compiled by the famous sage Rabbi Yisrael Iserlinym (Maaray), who lived and taught in the city of Mainz, Germany, 14-15.

"Magen Avraham" (on the first section of the "Shulchan Aruch"). Prepared Rabbi Abraham Gombinerom (1637-1682). Born in Gąbin (Poland, today Ukraine) rabbi and judge Rabbi Chaim, who was killed by the Cossacks in 1655, but their names will be erased!]

The first opinion is based on the well-known rule (given in Rameau): if your hand tefillin, but there is Talita, put on tefillin (although customary to begin with Talita). It follows from this: do not keep the commandment, even if you can make it in the best way.

As you can see, this approach is based on the words of the wise men: let mitzvah "is not sour." (See above about matzo).

But the second approach believes otherwise. And his argument leads from the law about the "sanctification of the moon" (Kiddush-Lev). There is such a commandment: when you see the sky growing moon, should say a special blessing and a number of passages from the Torah. So - even if tonight you can say a blessing on the new moon, however, made to wait until Saturday - to say Kiddush Levana, together with the whole community.

However, it is only where there is no fear that the sky is covered with clouds. (There are countries where it is necessary to catch the moment I noticed the moon in the lumen of the clouds -. Then say Brahimi, the phenomenon can not be repeated a couple of months Honestly, do not cheat, there are such countries..)

And if you ask as a second opinion explains the prohibition of Zion to a delay in the performance of the commandments, even for a short time - then here's the answer: the sages forbade delayed only when there is a fear that the commandment of the delay will look "cheap" in the eyes people. But where there is no such fear, you can delay the execution, if then it will be made more beautiful.

Conclusion: "Magen Avraham" important haste to "Trumat-Adeshen" important more beautiful her performance.

The first view can be supported Torah verse about tithing cattle (as a temple dedication). It says: "The tenth (cattle) will be the dedication of the Temple." At first glance, the Torah could limit the simplest indication of when you will take to the temple a tenth of, take the best of what that is. But no, it is said that it is necessary to put the cows in a queue at the exit from the paddock - and to devote every tenth, even if the cow will be thin and weak.

So the Torah commands to do - because, if you wait for a good cow, she can not find in your herd.

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Now it is clear what the rulers had hoped. They wanted to fulfill the commandment of the offerings to the Temple the best way - namely, to complement all that is not enough, after the offering of the people.

But while waiting for - it turned out that just enough and too much. And due to the fact that no hurry to fulfill the commandment were punished lack of letters.

And like, here we see that the first opinion prevailed: the Torah came to the defense views "Magen Avraham". Those. she thinks so too!

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But let us not hurry. It can be explained in another way. Namely, the princes were marked by the absence of the letters are not due to the fact that waiting too long, and because of the fact that people felt unable to bring everything you need. They suspected Jews of being unwilling to part with all the equipment for the Temple. For which he was punished!

So it turns out that both views are equal.

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Conclusion: act in accordance with the opinion of the first - do not stay with the commandment. But if there is no fear that it will disappear - can be late if we do it well.

And no laziness is not manifest! See above. Story about admora of coos.

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