By Rabbi Yair Hoffman

It is kind of hard to properly translate the term, “Zrizin Makdimin L’Mitzvos.”  We can use the term, “the “Vigilant Perform Mitzvos at First Opportunity (VPMAFO).”  What is the source of this concept and what are it’s parameters?  What follows are ten aspects of Zrizin Makdimin L’Mitzvos.

1. The Gemorah )Psachim 4a and Yuma 28b) derives this concept from the actions of our forefather Avrohom Avinu.  Hashem instructed him regarding Akeidas Yitzchok and the pasuk (Bereishis 22:3) tells us, “And Avrohom arose early in the morning..”  It is also found in the Midrash Tanchuma (Parshas Vayeirah #22). Rashi on Chumash (Shmos 12:17) provides a different source.  He writes that it is from a drasha on the Pasuk, “And you shall guard the Matzos” – Do not read it Matzos – read it Mitzvos. Guarding the Mitzvos means that you are ensuring that it be done right away.
2. There are three reasons cited in the commentaries for this concept: 1] The Ramban (Bereishis 17:26) writes that it is reflective of fear of Heaven. 2] The Ohr Zaruah (Rosh HaShana Siman 275) writes that it is that he not appear lazy in the performance of Mitzvos 3] The Pnei Yehoshua (Responsa, #15) writes that he not come to be overwhelmed by other matters and neglect to perform the Mitzvah.
3. The Acharonim debate as to whether this is a Torah concept or a Rabbinic one. Rav Shlomo Kluger (cited in Sdei Chemed Yom Kippur 1:14) and the Shvus Yaakov (Vol I #30) maintain that it is a Torah concept, while the Turei Even (Rosh haShana 4b “V’rabanan) holds that it is Rabbinic.
4. There appears to be two different approaches to this concept in the Rishonim. The Meiri (Yuma 28a “HaKol” see Gilyon HaShas on Psachim 4a) seems to imply that the obligation is not really a full one – just a recommendation.  The Baalei HaTosfos (Megillah 3a “Mevatlin) seem to understand it as a full-fledged obligation.
5. There is an Aruch haShulchan (YD 262:8) that states that Zrizin Makdimin applies only to the Mitzvah of Milah but does not apply so much to other Mitzvos – the distinction being that this Mitzvah is placing the badge of Hashem onto the person. Understandably, this is a controversial Aruch HaShulchan.
6. Some commentaries (Pnei Yehoshua) write that it is clear from the Gemorah in Psachim 4a that Zrizin Makdimin applies only when the time for the Mitzvah has arrived and not prior to that. Others disagree and write that it does apply even before the time has arrived (Gilyon HaShas ibid).
7. What happens when you have a choice between doing it at first opportunity or doing it before a multitude of people – BeRov Am Hadras Melech? The Chayei Odom (68:6) writes that zrizin Makdimin is preferable.  This is also the view of the Maharsham (Siman 426:10) and the Birchei Yoseph 1:7. The proof to this view is from Rosh HaShana 32a.
8. What happens when you have a choice between doing it at the first opportunity or doing it in a more beautiful way? What is preferable? The Trumas HaDeshen (Siman 35 cited by the Ramah in Siman 426) in regard to the recitation of Kiddush Levana that it is preferable to wait to perform the Mitzvah in a more beautiful manner on Motzai Shabbos.
9. What happens when you have a choice between performing it at first opportunity through a shliach, a messenger or performing it by yourself but it will not be at first opportunity? It appears that this may be a debate among the Acharonim.  The Aruch LaNer (Psachim 71a) writes that performing it oneself is preferable to performing it at first opportunity.  The Pri MaGadim (OC 625:1 in the Aishel Avrohom) is unsure.
10. In a case of a Bris Milah where the grandfather of a baby cannot make until much later and the father wishes to perform the Mitzvah at first opportunity, the father should wait for his own father because this involves a Torah Mitzvah of honoring parents (psak of Rav Elyashiv zt”l cited in Kivud Horim 12:17).

The author can be reached at [email protected]