The Conclusion

Because Masechet Avot initially consisted of five perakim, the fifth perek’s last words are also the masechet’s (original) last words and are, therefore, especially important. Avot’s last words are a three-word statement from Ben Hei Hei: “L’fum tza’ara, agra — Reward is proportional to the pain (experienced in the process).”^[1]

This important point lies at the heart of avodat Hashem. At the Pesach Seder, the Rasha asks his father, “Mah ha’avodah ha’zot lachem — What does this work mean to you?”^[2] The Yerushalmi has a slightly different version of the question, in which the Rasha expresses his frustration with the difficulty of Avodas Hashem: “Mah ha’torach ha’zeh — Why is Judaism such a tircha, a burden?”^[3] Ben Hei Hei answers the Rasha’s question by explaining that the gain is proportional to the pain. Hashem makes serving Him challenging so that the reward will be commensurate.

Fighting the Good Fight

What type of service was Ben Hei Hei referring to?

The Yalkut Me’am Loez saw the topic as the fulfillment of mitzvot^[4] and ethical principles. He explains that Ben Hei Hei addresses those frustrated with their inability to properly fulfill the mitzvot and Avot’s many dictates. He raises our spirits by reminding us that our reward hinges on our effort, not on the degree of our success.

For this reason, the Rambam saw one who needs to overcome his yetzer hara to fulfill mitzvot and avoid aveirot as greater than the chassid who no longer desires sin,^[5] as opposed to the “philosophers” who prefer the chassid. Because he faces greater challenges, he receives more reward.^[6]

This is how the Arizal explained the significance of the Avodat Hashem of later generations of Jews. Being far removed from the Sinaitic revelation and thus on a much lower level than previous generations, Rav Chaim Vital (the Arizal’s main talmid) wondered what significance our lowly actions could possibly have. The Arizal answered that being on a lower level means that our mitzvah fulfillment is a greater challenge^[7] and, therefore, much more significant.

People are often disillusioned by their failures and the apparent strength of their yetzer hara. Instead, we should appreciate how overcoming challenges adds significance to our successes.^[8] The Baal HaTanya adds that we should realize that our challenges may be why we were created — not for our successes, but for our struggles.^[9]

The Process of Torah Learning

Many apply Ben Hei Hei’s words to Torah learning.^[10] Rabbeinu Yonah^[11] connects our mishnah to Ben Bag Bag’s directive in the previous mishnah: “Hafoch bah va’hafoch bah  — Continue turning over the Torah.”^[12] Even if one has learned all (they think) there is to learn from a particular Torah passage, it pays to continue studying it because we are rewarded for our effort, not just for the 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.”^[13] We contrast the efforts we invest in Torah learning with those others invest in alternative endeavors. We receive reward; they do not.

The Chofetz Chaim asked the obvious question. Are others not rewarded for their efforts? Aren’t all people paid for their work? The Chofetz Chaim explained that people are generally paid for the results of their efforts. If their efforts are fruitful, they get paid; if not, they are left empty-handed. The mitzvah of talmud Torah is unique in that Hashem rewards for the effort itself. We receive sechar for the time and energy we devote to Torah learning, even if we do not successfully understand or retain the knowledge.^[14]

These two understandings of Ben Hei Hei’s statement are, of course, not mutually exclusive. His words apply equally to rewards 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 proportional to?

Many interpret the word tza’ar in the literal sense — pain or suffering.^[15] Our reward is proportional to the pain we endure.

According to this explanation, Ben Hei Hei’s message connects to the broader theme of the willingness to endure pain in order to accomplish our goals. This point is made by Avot’s added final perek,^[16] which emphasizes the importance of the willingness to suffer 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 lacking physical pleasures) if this is what his Torah learning requires.^[17]

The Medrash attributes this idea to Moshe Rabbeinu.^[18] Moshe described (in detail) the pain he had to endure in order to bring the Torah down from heaven for the Jewish People because they, too, needed to (be ready to) pay a similar price for Torah learning.

Though he did not necessarily agree with the saying, “No pain, no gain,” Moshe taught that gain hinges on the willingness to endure pain. Ben Hei Hei teaches that reward is proportional to the actual pain we experience.^[19]

The Eved’s Effort

Many other Rishonim understand the word tza’ar as referring to the effort involved. Fulfilling mitzvot that require significant effort shows a higher level of care and commitment and thus deserves more reward.^[20]

The Ra’avyah^[21] takes this approach and connects our mishnah to another teaching involving Ben Hei Hei. The gemara relates that Ben Hei Hei asked Hillel to define the uniqueness of an Eved Elokim.^[22] Ben Hei Hei wondered why Malachi HaNavi used both that term and the term “tzaddik” in the same pasuk.^[23] What is the difference between the two terms? What does the term “Eved Elokim” add to “tzaddik”?

Hillel answered that whereas a tzaddik reviews his Torah learning a hundred times, an 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 one hundred percent. The Eved Elokim, servant of God, 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.^[24]

May Ben Hei Hei’s teaching inspire us to put our best effort into our learning and mitzvah fulfillment and not be deterred by challenging circumstances.

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA.

His new book, Essentials of Judaism, can be purchased at rabbireuventaragin.com.

^[1] Masechet Avot 5:23. Many use this idea to explain the statement of the gemara (Chullin 91a) that the dust raised by the fight between Yaakov and the angel went all the way up to the Kisei Hakavod. The dust rising to the Kisei Hakavod reflects the nachat Hashem gets from people struggling on behalf of holy ideals.

See also Ohr Hachayim (Shemot 25:3), who explains that the avnei shoham are mentioned last on the list of materials donated to the Mishkan because no effort went into acquiring them (as they came from the clouds).

^[2] Pesach Haggadah, Maggid: Arba Banim.

^[3] Talmud Yerushalmi, Pesachim 10:4.

^[4] 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.

^[5] Shemonah Perakim, Perek 6.

^[6] Sefer Chassidim (155) asserts (based upon Avot D'Rebbi Nosson 3:6) that for one time we overcome our yetzer hara 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 (Ha’lekach V’ha’libuv), 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.

^[7] This discussion is quoted by the Chida.

^[8] Mesilat Yesharim (Perek 19) explains that people should be happy when they face great challenges, as the situation gives them the ability to show the strength of their commitment.

This is why Chazal (Bereishit Rabbah 9:7) understood that the Torah describes the yetzer hara as “very good” (Bereishit 1:31).

^[9] Sefer HaTanya, Perek 27.

^[10] See, for example, the Rambam in both his commentary to the mishnah and Hilchot Talmud Torah 3:6.

^[11] Rabbeinu Yonah (Masechet Avot 5:23). Rabbeinu Yonah himself connects our mishnah to the second part of that mishnah.

^[12] Masechet Avot 5:22.

^[13] The words are taken from the tefillah that Rabbi Nechunya ben Hakanah recited when he left the Beit Midrash (Masechet Berachot 28b).

^[14] 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.

^[15] See Rashi, Rambam and Bartenura to Avot 5:23.

^[16] Masechet Avot 6:4.

^[17] See also Midrash Zuta (Koheles 2:9), which understands Kohelet 2:9 as Shlomo celebrating the Torah he learned in trying circumstances as his best learning.

^[18] Sifri, Devarim 306.

^[19] Rav Frand (“Torah is Acquired Through Effort, Not Brain Power,” Yisro 5783) quotes the following from the Ponovezher Rav: “Why were there people in Europe who, compared to today (with rare exceptions), were such great gedolim? We do not have someone like Rav Chaim Ozer. We do not have a Rav Meir Simcha of Dvinsk or a Rav Chaim Soleveitchik of Brisk. This is not to knock anyone, but is this because they were so much smarter in pre-war Europe? The reason they were so much bigger was because they shvitzed for it. They were moser nefesh for it.”

Rav Frand continues, “Today, we sit in air-conditioned Batei Midrash. We have everything at our fingertips. It is beautiful. I am not belittling it. The amount of Torah today exceeds what existed in Europe. Europe was not utopia. But the gedolim emerged as a result of their shvitzing. Rav Shach — before he arrived to Eretz Yisroel — owned one shirt. He washed the shirt on Erev Shabbos so he would have something clean to wear for Shabbos. He slept on a bench in the Beit Medrash. There were days when he literally starved for lack of food. That does not exist today. The key to Torah acquisition is not brain power, but rather the pain and effort that a person endures in the acquisition of Torah.”

^[20] See Sefer HaKuzari 2:56.

^[21] Sefer Ra’avyah, Masechet Chagigah 3:995.

^[22] Masechet Chagigah 9b.

^[23] Sefer Malachi 3:18.

^[24] 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.