Sources from essay by Rabbi Alexandria R. Shuval-Weiner in The Mussar Torah Commentary
to keep Your commandments.
The eighteenth-century scholar Rabbi Moshe Chayim Luzzatto defined the middah of z'rizut (”alacrity") as "the immediate engaging in mitzvot and their completion, as the Sages of blessed memory said: "The zealous are early to perform the mitzvot." The middah of z'rizut constitutes the core of Abraham's spiritual DNA. As with many of the middot, we can see Abraham act with z'rizut in both laudable and deplorable ways. We may learn from Abraham's example how to, and how not to, cultivate our own z'rizut.
-Rabbi Alexandria R. Shuval-Weiner
(א) וַיֵּרָ֤א אֵלָיו֙ יְהֹוָ֔ה בְּאֵלֹנֵ֖י מַמְרֵ֑א וְה֛וּא יֹשֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם׃ (ב) וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רׇץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה׃ (ג) וַיֹּאמַ֑ר אֲדֹנָ֗י אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ אַל־נָ֥א תַעֲבֹ֖ר מֵעַ֥ל עַבְדֶּֽךָ׃
(1) יהוה appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot. (2) Looking up, he saw three figures standing near him. Seeing [them], he ran from the entrance of the tent to greet them and, bowing to the ground, (3) he said, “My lords! If it please you, do not go on past your servant.
אָמַר רַב יְהוּדָה אָמַר רַב: גְּדוֹלָה הַכְנָסַת אוֹרְחִין מֵהַקְבָּלַת פְּנֵי שְׁכִינָה, דִּכְתִיב: ״וַיֹּאמַר ה׳ אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל נָא תַעֲבֹר וְגוֹ׳״.
Rav Yehuda said that Rav said on a related note: Hospitality toward guests is greater than receiving the Divine Presence, as when Abraham invited his guests it is written: “And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant” (Genesis 18:3). Abraham requested that God, the Divine Presence, wait for him while he tended to his guests appropriately.
After this, Abraham learns of the divine plan to destroy the cities of Sodom and Gomorrah. Abraham immediately intercedes on behalf of the community. His sense of moral justice is clear, certain that the righteous merit salvation. Abraham wastes no time in challenging the decree, another example of z'rizut. Without hesitating, "Abra-ham steps up" with great alacrity —vayigash Avraham and protests with full voice:
-Rabbi Alexandria R. Shuval-Weiner
As we move further into the parashah, Abraham's decision-making seems to become more challenged. Not that he dawdles in anything he does; to the contrary, Abraham continues to be quick to take action and does so with deliberate intensity and promptness.
-Rabbi Alexandria R. Shuval-Weiner
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!.."
-Rabbi Alexandria R. Shuval-Weiner
Questions to Ask
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We are taught that if you have started a mitzvah, you should finish it, for "a mitzah is judged only upon is completion?" How much enthusiasm and follow through do you bring to the tasks to which you commit yourself?
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Where in your avodah, spiritual and practical work, can you bring more diligence, passion, enthusiasm, and task commitment?
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When might you need to step back and focus on self, family, or other important relationships?
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Are you bringing the same level of z'rizut to those relationships as you are to the external work?