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How can Avos say reward matches effort when another mishna states we cannot know relative mitzvah (מצוה) rewards? The shiur distinguishes between the mitzvah's intrinsic value and the transformational reward from effort itself. True learning requires awe and boundaries - not buddy relationships - because growth comes from recognizing our inadequacy and need for guidance.
This shiur delves into a fundamental principle from Pirkei Avos: 'lefum tzara agra' - according to the amount of effort a person puts into things, that's the amount of his reward. Rabbi Zweig addresses apparent contradictions between this Mishna and another in chapter 2 that states we cannot know the relative rewards of mitzvos. He resolves this by distinguishing between two types of reward: the intrinsic reward of the mitzvah (מצוה) itself (which we cannot measure) and the reward of personal transformation that comes from effort. The shiur explains that effort and difficulty in performing mitzvos doesn't necessarily make the mitzvah itself better, but it transforms the person performing it. The more effort invested, the more the person changes and grows. Special cases like walking to synagogue or to learn Torah (תורה) are highlighted because in these mitzvos of commitment (davening and learning), the effort enhances both personal growth and the quality of the mitzvah itself.
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Pirkei Avos 5:26
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Why is silence called a "fence for wisdom" in Avos 3:13, and why is a healthy body found only in silence? The shiur develops the principle that speech can emanate from either the intellect or the body's physical drives. When speech expresses physical impulses rather than refined thought, the body gains independent momentum and man deteriorates from "adam" (person) into "basar" (flesh)—the transformation that occurred at the flood.
Why does the Mishna say there are three crowns when it lists four, and why is Kesser Shem Tov superior to the crowns of Torah, Kehunah, and Malchus? The shiur explains that Shem Tov means becoming the living definition of what's humanly possible—like Hillel, Rabbi Elazar ben Charsum, and Yosef HaTzaddik—so others see in you the true standard of halacha and mesirus nefesh. Chanukah celebrates this middah, as the Chashmonaim became the model of devotion, and the Menorah represents the Kesser Shem Tov that rises above all others.
Why does one Mishna say treat your friend like yourself while another says treat him like your rebbe? The shiur distinguishes two levels of friendship: one where a friend helps you be yourself comfortably, requiring kavod ke'shelcha, and a higher level where friends grow together in Torah, requiring kavod ke'mora'acha. The chavrusa system embodies this second level—not just sharing experiences but achieving genuine spiritual growth through mutual criticism and learning.
Why do two Mishnayot in Avos give different formulas for avoiding sin? One emphasizes awareness of divine observation, the other focuses on recognizing our humble origins and destiny. The shiur explores how these represent two levels of change — behavioral modification versus fundamental transformation of thought and self-understanding.
