Vayeira and Alacrity Torah Study inspired by the Mussar Torah Commentary

Rabbi Alexander Shuval Weiner, "Z’rizut—Alacrity: The Alacrity of Abraham" in Block, Rabbi Barry H.. The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life (p. 23-24).

Abraham is shown as rushing to fulfill the mitzvah of hachnasat orchim, welcoming guests. Immediately prior to the arrival of these strangers, Abraham is found sitting in the heat of the day, convalescing from his b’rit milah—that is, in a weakened and diminished emotional and physical state. When he looks up and sees the approaching strangers, he harnesses all of his energy and rushes out to meet them, caring only for their comfort. It is taught: G’dolah hachnasat orchim mikabbalat p’nei hash’chinah, “Greater is hospitality than even welcoming the Divine Presence.” Abraham makes the priority of enthusiastically fulfilling this mitzvah of hachnasat orchim—audacious hospitality to its completion. Water, food, and shelter from the blistering heat are immediately and generously provided. In return, a message of good news is delivered by the strangers: Abraham and Sarah learn that, after many years of infertility, the promise will come to fruition—Sarah will birth the promised and much anticipated child, Isaac.

Alan Morinis, as quoted by Rabbi Marcia Plumb, https://images.shulcloud.com/13446/uploads/MussarNaso.pdf

"zerizut means you get out of bed as soon as you get it. It means you don't delay to do what needs to be done, what ought to be done, and what can be done."

Rabbi Moshe Chayim Luzzato, M'silat Yesharim (The Path of the Just) chp. 6

The angels were praised for this good trait [zerizut]. As it is said regarding them," (They are) mighty in energy, doing as God says, listening to the voice of God's word" (Psalm 103:20). And as it is written, "The chayot (heavenly beings) dashed back and forth like lightening" (Ezekiel 1:14). In truth human beings are just that--humans, and not angels. It is therefore impossible for us to have the might of the angels. Nonetheless, we should strive to get as close to this level as we possibly can. King David used to praise his own share of this trait by saying "I hurried--I did not delay-- to keep Your mitzvot" (Psalms 119:60).

Pesachim 4a

And lest you say that this halakha is in accordance with the principle that the vigilant are early in the performance of mitzvot, let us search in the morning. The principle: The vigilant are early in the performance of mitzvot, is derived, as it is written: “And on the eighth day the flesh of his foreskin shall be circumcised” (Leviticus 12:3). And it was taught in a baraita: The entire day is suitable for performance of the mitzva of circumcision; however, the vigilant are early in the performance of mitzvot, and circumcise in the morning. As it is stated with regard to the binding of Isaac: “And Abraham arose early in the morning” (Genesis 22:3) after hearing God’s command. This indicates that Abraham arose early in his eagerness to perform God’s commandment.

Alan Morinis,

https://avivwithinsidewithoutside.files.wordpress.com/2013/12/alacrity.pdf

"Rabbi Luzatto, like many Mussar teachers, associates laziness with our physicality. If we were pure spirit, we’d be light and active. But because we live in bodies, we are tied to the physical world and, controlled by the force of gravity, and are pulled down. These are facts of nature that Rabbi Luzzatto does not deny, but he cautions: “If you abandon yourself to this ‘heaviness’ you will not succeed in your quest.” The Hebrew word for “heavy” is kaved. This word also shows up prominently in the story of Moses’s attempts to get Pharaoh to release the children of Israel from Egypt. There we read that Pharaoh refused to pay attention to Moses’s entreaties because his heart was kaved, usually translated as “obstinate” or “stubborn.” Here, too, we get an image that helps us understand what it is to be “heavy”: it means to run counter to the way of spirit.

Edmund Burke

“The only thing necessary for the triumph [of evil] is for good men to do nothing.”

Rationalization

Rabbi Moshe Chaim Luzzato, Path of the Just, chp. 9

If one says to him: “Your teacher is in the city; go and learn Torah from him,” he answers: “I am afraid of the lion on the road,” as it is written (Mishlei 26:13): “The lazy man says: ‘There is a lion in the way.’” If they say to him: “Your teacher is already in the province: get up and go to him,” he answers: “I am afraid that a lion might be in the streets,” as it is written (ibid): “A lion is in the streets.” If they say to him: “He is lodging right near your house,” he answers, “The lion is right outside,” as it is written (ibid. 22:13): “The lazy man says: ‘There is a lion outside; I shall be slaughtered in the middle of the streets.’” If they say to him: “He is in the building,” he answers: “And if I go and find the door locked, I will have to return.” They say to him: “It is open,” but he still will not get up, as it is written (ibid. 26:14): “The door is swinging on its hinges—and the lazy man is on his bed.” In the end, not knowing what to answer, he says to them: “Whether the door is open or locked, I want to sleep a little more,” as it is written (ibid. 6:9): “How long will you sleep, you lazy man? When will you rise from your sleep?”

Alan Morinis,

https://avivwithinsidewithoutside.files.wordpress.com/2013/12/alacrity.pdf

The heart wants to be inspired, and the first step to becoming inspired in a positive, spiritual way is to become aware of the pitfalls we are likely to meet on that way. That will help us to avoid them. Laziness is the obstacle Rabbi Luzzatto points out to us, and his guidance coincides with experience and common sense. Nothing could be further from inspiration than laziness. Watch out for laziness. Sort out what is true and what is false in your aspirations. Be alert to catch the voice of rationalization when it pipes up. This is how you clear the road to zerizut.

Rabbi Alexander Shuval Weiner, "Z’rizut—Alacrity: The Alacrity of Abraham" p25

Repeating a defensive action he had taken years earlier (Genesis 12), Abraham presents Sarah to the king as his sister. Acting with too much z’rizut, Abraham quickly thinks to save his own life at the risk of Sarah’s being raped (Genesis 20:2). God appears to Abimelech in a dream, commanding him to restore Sarah to Abraham as his wife (Genesis 20:3–7). Upon awaking, Abimelech rebukes Abraham for putting him in a position of potential sin: “What were you thinking of, that you did this?” (Genesis 20:10). In this situation, Abraham’s own fear and mistrust of the unknown led him to act impetuously and without faith in the power and promise of God, with whom he has only recently engaged.

Rabbi Alexander Shuval Weiner, "Z’rizut—Alacrity: The Alacrity of Abraham" p25-6

It is true that one who works to cultivate z’rizut must focus on the task with commitment. There are three aspects to completing a task: the enthusiastic start, the sustaining energy and perseverance to move forward, and finally, moving to successful completion. It’s no wonder that the Sages consider Abraham the paradigm of an ish zariz (“a man of alacrity”) when considering the description of the Akeidah. Still, the direction of Abraham’s z’rizut in the final chapters of the parashah contrast to what we read earlier in the portion, leading us to moral consternation. Is it possible to become so meticulous in one’s practice, so infused with z’rizut, that we lose sight of the things that are most important? Thankfully, at the very last minute, with the knife poised above Isaac’s head, we hear the divine call, “Abraham! Abraham! . . . Do not lay your hand on the lad; do nothing to him” (Genesis 22:11–12). Isaac is spared when an angel of God stops Abraham from going through with the sacrifice.

Rabbi Ted Reiter, http://jewishvalueseveryday.blogspot.com/2011/09/zrizut-enthusiasm.html

In our zeal, do we run over other people (either physically or metaphorically) or miss out on important experiences or relationships? In our lack of enthusiasm, do we fail to follow through on commitments and let ourselves and others down? If either scenario sounds familiar, the next step is to identify areas in our daily lives where we can work on the opposite of our ingrained patterns. For instance, I might commit to pausing for two minutes every hour to do a simple self check-in and to be present to the moment. On the other hand, I might make a simple list everyday of the projects, phone calls, errands or chores that I would like to complete. Often times in mussar practice, we will even add a mantra to our daily routine or write key words on a post-it note to "slow down" or "light a fire."

Block, Rabbi Barry H.. The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life (pp. 26-27). CCAR Press

Questions to Ask:

1) We are taught that if you have started a mitzvah, you should finish it, for “a mitzvah is judged only upon its completion.” How much enthusiasm and follow-through do you bring to the tasks to which you commit yourself?

2) Where in your avodah, spiritual and practical work, can you bring more diligence, passion, enthusiasm, and task commitment?

3) When might you need to step back and focus on self, family, or other important relationships?

4) Are you bringing the same level of z’rizut to those relationships as you are to the external work?