Chapter IV
פרק ד', משנה ב': בן עזאי אומר, הוי רץ למצווה קלה כחמורה, ובורח מן העבירה. שמצווה גוררת מצווה, ועבירה גוררת עבירה. ששכר מצווה - מצווה. ושכר עבירה - עבירה.
Chapter 4, Mishnah 2: Ben Azzai would (often) say, "Chase after (even) a minor Mitzvah, and run away from a transgression. For a Mitzvah brings another Mitzvah, and a transgression brings another transgression. The reward of a Mitzvah is a Mitzvah, and the reward of transgression is transgression."
The Simple Explanation
What does Ben Azzai mean when he says that the reward of a Mitzvah is a Mitzvah? One's actions condition one to behave in a particular manner. Mitzvah performance accustoms one to continue performing Mitzvos. Likewise, performing sinful actions accustoms one to continue transgressing. This is in keeping with the words of the Sages, that "if one comes to defile himself, the doors are opened for him. However, if one comes to purify himself, he is helped (from above)." An additional explanation is that the "reward," the pleasure one feels from performing a Mitzvah, is a Mitzvah.
Difficulties in Understanding the Mishnah
The Mishnah is telling us the reward one receives for performing a Mitzvah. This seems to present us with a great difficulty. The reward for performing a job must be commensurate with said job. How can any physical or spiritual reward be sufficient for fulfilling a Divine command? The performance of each Mitzvah is fulfilling G-d's will! As such, doing a Mitzvah brings "pleasure" (as to speak) to Hashem! The Sages teach us that Hashem says (as so to speak), "this gives Me pleasure, for I said (My commandment), and My will was fulfilled!" Furthermore, there is an opinion that a Jewish worker must be paid more than the value of his actual work.
Additionally, further on in Pirkei Avos the Sages teach us that "... a single moment of repentance and good deeds in this world is greater than all of the World to Come ..." If even one moment of Mitzvah performance in this world is greater than all of the World to Come, what possible reward can there be for a lifetime of learning Torah and observing Mitzvos?
The Answer
This can be answered based on the Alter Rebbe's translation of the word Mitzvah. The simple meaning of the word Mitzvah is the Hebrew "commandment." The Alter Rebbe explains that it has a deeper meaning derived from the Aramaic word, meaning connection. Through fulfilling a Mitzvah, one develops a special bond with Hashem. The fact that Hashem commands us to do something forms a unique and powerful bond between the Jew and the One who commanded him to perform a particular act.
We can now understand why "the reward of a Mitzvah is a Mitzvah." Each time I perform a Mitzvah, I become closer to Hashem. This closeness is a tremendous reward in and of itself. Also, the bond created by Mitzvah's performance helps me perform more and more Mitzvos.
Based on this, we must understand why the Torah promises us all sorts of physical and material rewards for Mitzvah observance. One small example is that the Torah tells us the reward we will receive for toiling in Torah study and fulfilling Mitzvos. "I will give your rains in their time, the land will yield its produce, and the tree of the field will give forth its fruit. Your threshing will last until the vintage, and the vintage will last until the sowing; you will eat your food to satiety and live in security in your land. I will grant peace in the land, and you will lie down with no one to frighten you; I will remove wild beasts from the land, and no army will pass through your land ..." How can this, or any material reward for that manner, compensate us for fulfilling Mitzvos?
This can be understood from the following words of the Rambam. The Torah promises that if we fulfill it with joy and a good spirit and constantly reflect on its wisdom, Hashem will remove all the obstacles that prevent us from fulfilling it, such as sickness, war, famine, and the like. Similarly, He will grant us all the good which will help and strengthen our performance of the Torah, such as plenty, peace, an abundance of silver and gold, so that we do not need to be constantly involved in matters required by the body. Instead, we will sit unburdened and study wisdom and perform Mitzvos ..."
In other words, the Rambam explains that the physical rewards that the Torah promises are a means, not an end. No reward would indeed suffice to pay for our Mitzvos. However, once we demonstrate our dedication to Torah study and the fulfillment of Mitzvos, G-d makes our lives easier. This is done to unburden us, allowing us to observe Torah and Mitzvos to an even greater extent, with even more energy.
(Adapted from a talk given on Shabbos Parshas Eikev, 18 Menachem Av, 5749)
