The pace and speed of our world is overwhelming. We are mindful of how modern Western society is set and driven along at an increasing wild and yet phenomenal rate. Often glorified as the "age of speed", today's hurry-up world demands "living life up in the fast lane".

Speed achievements are universally exalted, from commerce, technology and food, to sports and nature. Business deals must be clinched within tight time schedules.

Technological development and transmission of information have been reduced to a few seconds. The high streets are flooded with "fast-food" outlets. In sports, society lauds athletic success and their speedy world records such as breaking the fastest time for running the 100 metres - even by a few 1/100 hundredth of a second.

The devastating sin of the eigel hazahav, the Golden Calf highlights the extent of negativity brought about by speed. The episode begins, "The people saw that Moshe was delayed." The Jewish people miscalculated the time given by Moshe for his return from Heaven after forty days. Immediately, the Jewish people took action to find a successor to Moshe's leadership. Observing the repercussions of this hasty conclusion that Moshe had died, Aharon tried to push off their sin by slowing down the momentum. His delaying tactics included demanding that the people take their children and women's jewellery -knowing that these parties would undoubtedly refuse- and by proclaiming "A festival to G-d tomorrow". Noting their sin from on high, G-d informs Moshe "They have strayed quickly from the way".

This suggests the negative connotations of speed; the outcomes of rushed action enacted without calculation. Nevertheless, the Torah seems to advocate the opposite behaviour. When it came to donating fabric for the construction of the Mishkan, the neseim, the Jewish tribal princes were lax. They lost out by not contributing immediately together with the rest of the Jewish people, preferring instead to wait and complete anything that had not been dedicated and was still required. Because they lagged at the outset, it was decreed that one Hebrew letter (the yud) be deleted from their name. Seeing that the public had dedicated all the requisite materials, when it came to the inauguration of the Mizbe'ach, having learnt their lesson, they made sure that they were now the first to offer their dedication (Rashi, Shemos 35:27).

Alacrity of mitzvah observance
This illustrates the requirement to act immediately and with speed. Indeed, when it comes to mitzvah observance, we find that there is the need for alacrity. We are instructed "Run to perform [even] a minor mitzvah" (Avos 4:2). In the performance of mitzvos, it is imperative for a Jew to demonstrate zeal and vigilance, not to allow procrastination. "You shall observe the matzos" (Shemos 12:17) which cautions man to observe the tight time factor so that dough does not ferment and go sour, is rendered by the Mechilta as urging the Jew "you shall observe the mitzvos". The time factor in both is critical. When a mitzvah opportunity comes into one's hands, we are urged to do it immediately (Rashi, ad loc). As recorded by King Dovid "I hastened and I did not delay to keep Your commandments" (Tehillim 119:60). Zerizim makdimin lemitzvos, the alert ones try to do mitzvos as soon as they are able.

Rabbi Yisrael Salanter recommends that each person carry out his requisite obligations with a speedy diligence, with zerizos. Nevertheless at the same time, he notes that orderliness (seder) and comfort of spirit (minuchas hanefesh) are also desired traits. This latter quality accords with the trait of zehiros, careful consideration of man's actions, as discussed by the Mesillas Yeshorim. The prominence given to speed in today's society must therefore be evaluated in a Torah light. How are we to understand these antithetical modes of behaviour? Should speed be pursued in actions or not? Is it laudable to carefully contemplate ones actions and employ an orderly and slow demeanour, or is it preferable to assert alacrity and speed?

Speed is a term that describes traversing of physical space within a defined unit of time. The interrelated concepts of time and space exclusively belong to the physical world, the creation of space (of our universe) beginning with the initiation of time. The physical confines of man's existence in Olam HaZeh occupy a designated yet unique position -both in terms of time and space. It is exactly within these allotted parameters wherein man must fulfil his potential, realising that his existence -his soul- is not constraint by the corporeal world; but rather, he must transcend this transient setting. And it is only by connecting with his infinite soul via performing the divine will, that man breaks out of his temporary framework to earn eternity.

Life is synonymous with movement and activity. The Hebrew word for land, Earth, is eretz that is related with the root roz, to run - the journey undertaken to reach a destination. In man's case, this is the pursuit of spirituality and eternity- Olam HaBa. In the words of Chazal, "this world is a vestibule to the next" (Avos 4:16). The creation of time and space, then, function by providing the appropriate forum to facilitate the performance of mitzvos. Within this world's limitations, true living entails seizing each moment and capitalising upon it. The Hebrew word for time, zman is therefore related to hazmanah, preparation - for the value of time lies in its investment for its projected outcome in the future.

Two stages
Imagine someone that comes into a large fortune. An intelligent man, he will initially take the time to investigate all the available opportunities into how best to capitalise and invest his newly found wealth. He recognises that the longer he dilly-dallies in selecting and implementing any corporate decision, the more he stands to lose by way of returns. Yet at the same time, it would be extremely foolish to immediately invest in an assortment of business ventures, without first taking extensive consultations and financial advice. He will first form the ideal strategy that best serves his needs and which allows him to diversify his interests. Only once this has been decided, will he swiftly execute his plan and realise his investment.

My rebbe, Rabbi Mordechai Miller ztl observes that there are two distinct components in relation to human action. The initial stage is the consideration and resolution to act. The second stage entails bringing that decision into the actual. And whilst the determination stage requires lengthy, precise premeditation and contemplation, zehiros, which should certainly not be rushed, once this has been finalised, the ensuing action must then be implemented with the greatest speed and alacrity, with zerizos.

The classic illustration of deliberate consideration followed by speedy implementation can be seen in the reasoning behind why Esther invited Haman to the feast. The gemara (Megillah 15b) gives an assortment of opinions. When Rabbah Bar Abohu met Eliyahu HaNovi and questioned which opinion was correct, Eliyahu replied that, Esther had in fact, taken all of these factors into consideration. Only once she had carefully deliberated all these factors in the equation, could she then diligently proceed to enact her decision.

Physical matter occupies space and separate defined confines that are subject to movement. Concepts of division and dissension are characteristic of this corporeal world wherein a multiplicity of creatures function. Anything physical, by its very definition, possesses mass and has an element of inertia to overcome before motion can be achieved. But G-d's Name Makom, Omnipresence means that He occupies space.

Time out
Time is a further demonstration of this world's disparate components, as seen in its units of measurements: seconds, minutes, hours, days. Likewise, G-d is not bound by the demarcations of time. He is Absolutely One, the epitome of Unity. Actually, His Ineffable Name encompasses the whole framework of time that He created - past, present and future. He is purely spiritual, explains the Maharal, and thus His action is truly instantaneous, unimpeded by any physical quality. Speed represents the mark of a divine act, having the minimal contact with the physical realm of time. The Exodus that was brought about through G-d was, appropriately, in a hurried fashion (Devarim 16:3). By extension, it is befitting for mitzvos performance that are expressions of the divine will, to be similarly completed speedily, without fully descending confines of time testifying that this action is attributed to G-d.

Each person has his own unique time-span and unique space granting the necessary framework to transcend the physical. The Torah view rests upon actualising the principle that "years of your life are less important than the life in your years." All it takes is but one moment to earn eternity. Rabbi Mattisyahu Salomon shlita offers a simple suggestion into the significance of the female sea creature, the Leviathan, created on the fifth day of creation only to be slaughtered immediately and prepared for the righteous in Olam HaBa (Rashi, Bereishis 1:21 & Talmud Bavli, Bava Basra 74b). This beast teaches us, that even to have lived for only one moment in this world, if it is as a preparation to the future world, it is well worth all the effort.

Time waits for no man, so it mustn't be squandered. Time is a treasure; it is priceless and must be made timeless - within man's journey to attain Olam HaBa. Time, like our analogy of a person coming upon a fortune, must be invested to maximise one's future returns, through the performance of Torah and mitzvos in our avodas Hashem. The investment entailed first necessitates careful contemplation to ascertain how best to proceed with our time. But this must be quickly transformed into the resultant speedily action - the implementation of one's investment strategy.

The function of speed relies on the swift manipulation of time to fulfil a designated task. Yet in the haste to gain speed, many of us have forgotten our destination and become confused as to where we are heading. There is a negation of the initial motivation and inherent purpose. Unfortunately, increased stress, anxiety and pressure are all discernible symptoms of Western frenetic, contemporary lifestyles. The yetzer hara, Evil Inclination imposes pressure upon a person, so that he is prevented from having the appropriate time to meditate, to afford the time to contemplate the reason for his existence. As seen with the eigel, hurried action not in the performance of a mitzvah and without the requisite deliberation is all but fatal. On the other hand, as exemplified with the lesson learnt by the neis'im, each golden opportunity must be taken to avoid being lethargic or complacent. Once a calculated strategy has first been formulated and adopted, then "full speed ahead" can follow. Within our own finite lives, actions must start with a slow thorough contemplation and only then progress to speedy enactment.

Time lends itself to numerous definitions. It has been said that "time is a circus - always packing up and moving away". With its fleeting yet fanciful attractions, how true this statement is! To allow short-lived time to escape our clutches without first extracting its potential would be tragic. Only once this has been done, may it be allowed to pass on. Time is to be lived to its utmost -to procuring Olam HaBa- but for many others, time is just there waiting to be "killed" - or to be more accurate, "murdered". Time is mitzvos; Time is Torah. Time is money.

Actually, all these definition hold true because Time is self-defining, it is wholly dependent upon each individual person as to how he defines its existence. Time reflects the person involved, like a mirror, determined by whatever we will make of it. And if we would be courageous enough to conduct an exercise in introspection, a gauge defining exactly who we really are, we need look no further than scrutinising exactly how we spend our time. This was a worthwhile practice of the former masters who would account their use of time every night before retiring.

Time is the key to every possible spiritual dimension. The Jewish nation is uniquely lema'alah min hazman - transcending the shackles of time. It is fully armed to transform each moment by stretching it into eternity or conversely, to be dragged into oblivion. Before we go off to fulfil Torah, mitzvos or any action, let each of us first take the time to contemplate carefully, to view existence beyond time and space. With this prerequisite, we are only then enjoined to speed off in its implementation. This preoccupation with speed as the medium to acquire eternity will distinguish us Jews from our generation meaninglessly "living life in the fast lane".

<< Back to Mitzva Essays