The Power of Alacrity in Judaism

The essence of alacrity is means acting promptly in the performance of mitzvot and bringing them to completion. As our Sages taught, “Those who are zealous act early in fulfilling mitzvot.” Just as one needs great awareness and discernment to avoid the traps of the evil inclination and escape wrongdoing, so too one needs equal clarity and foresight to seize mitzvot, merit them, and not lose them.

Just as the evil inclination schemes to ensnare a person in sin, it also works tirelessly to prevent a person from performing mitzvot or to cause them to slip away. If one relaxes, grows sluggish, and does not strengthen oneself to pursue mitzvot and hold fast to them, one will certainly remain empty of them.

Human nature is heavy and slow, rooted in coarse materiality, and therefore a person naturally avoids effort and labor. Anyone who wishes to merit serving the Creator must overcome their own nature, strengthen themselves, and act with alacrity. If a person leaves themselves in the grip of this heaviness, they will surely fail.

This is what the Sages taught: “Be bold as a leopard, light as an eagle, swift as a deer, and strong as a lion to do the will of your Father in Heaven.” They also included among the matters that require strengthening: Torah study and good deeds. Scripture explicitly commands: “Be strong and very courageous to observe and do all the Torah.” For great strength is required to bend one’s natural inclinations in the opposite direction.

Shlomo HaMelech repeatedly warned against laziness, seeing the great harm it causes. He wrote: “A little sleep, a little slumber, a little folding of the hands to rest — and your poverty will come like a traveler, your lack like an armed man.” Even though the lazy person may not actively commit evil, their inaction brings misfortune upon them.

He further taught: “One who is slack in his work is brother to the destroyer.” Even if the lazy person does not actively destroy, they are closely related to one who does. Shlomo illustrated this vividly with the image of a neglected field overrun with thorns — a daily, familiar sight that teaches how neglect leads gradually to ruin.

Our Sages explained this allegorically: a person who does not exert themselves in Torah becomes confused, distorts truth, breaches boundaries, and ultimately suffers the consequences of breaking spiritual fences. Laziness does not destroy all at once. It works slowly, subtly, until a person is fully ensnared.

How Laziness Takes Hold

Often a person clearly knows their duty, understands what is required to save their soul, and recognizes their obligations to their Creator, yet still abandons them. This is not due to lack of knowledge, but because the weight of laziness overwhelms them.

They say: “I’ll eat a bit,” “I’ll sleep a little,” “It’s hard to leave the house,” “It’s too hot,” “It’s too cold,” “It’s raining.” The mouth of the lazy person is full of excuses. Meanwhile, Torah is neglected, service is abandoned, and the person distances themselves from their Creator.

Ironically, the lazy person can marshal many quotations from sages, verses from Scripture, and logical arguments, all, in their distorted view, to justify taking it easy. These arguments do not arise from clear reasoning, but they flow from laziness itself, which bends the mind to suit its comfort. As Scripture says: “The lazy person is wiser in their own eyes than seven who answer with reason.”

Every leniency requires careful examination. Even if it may be legitimate, it is often a tactic of the evil inclination. Only after thorough scrutiny can one accept it as valid.

Great strength is required to cultivate alacrity in mitzvot, casting off the weight of laziness that holds a person back.

Alacrity Before and After Action

Alacrity has two parts: before beginning a mitzvah and after it has begun.

Before the act, alacrity means not missing the opportunity. When a mitzvah arrives — by time, circumstance, or even thought, one should hurry to seize it and act, without allowing delay. Every moment of delay risks new obstacles arising.

Our Sages emphasized this strongly: “If a mitzvah comes into your hand, do not let it become stale.” They also taught that one should always act early in matters of mitzvah, for early action brings lasting merit.

After beginning, alacrity means completing the mitzvah swiftly and wholeheartedly, not treating it as a burden to be discarded. One should fear not being able to finish it properly. The Sages warned sharply: “Anyone who begins a mitzvah and does not complete it…”, the responsibility is grave. A mitzvah is ultimately credited to the one who completes it.

Scripture praises the diligent: “Do you see a man swift in his work? He will stand before kings.” Indeed, all righteous individuals are described as acting quickly — Avraham, Rivka, and many others — never delaying either the start or completion of a mitzvah.

Alacrity Ignites Inner Passion

When a person’s soul burns with devotion to serving God, they will not be lazy in performing mitzvot. Their movement will be swift and restless until the task is complete.

Remarkably, alacrity not only results from inner passion, but it also creates it. When a person moves quickly in action, their inner enthusiasm is awakened. External movement stirs internal desire, while heaviness in action dulls the spirit. Experience confirms this truth.

The ultimate goal in serving God is the desire of the heart and the longing of the soul. David HaMelech expressed this yearning vividly: “As a deer longs for streams of water, so my soul longs for You.” If one does not yet feel this burning desire, the advice is to act with alacrity anyway, and the external motion will awaken the inner flame. What is initially beyond one’s grasp internally can be acquired through disciplined action.

How to Acquire the Trait of Alacrity

The means to acquire alacrity are similar to those used to acquire vigilance. When a person truly recognizes the immense value of mitzvot and their obligation toward them, their heart naturally awakens to action.

What further strengthens this awakening is reflecting on the countless kindnesses God bestows upon us at every moment, from birth until now. The more one contemplates these gifts, the more one feels indebted to the Divine Benefactor, and this awareness fuels eagerness in service.

There is no person, rich or poor, healthy or ill, who cannot recognize God’s goodness in their life. Each, in their own situation, has reason for gratitude, which becomes a powerful motivator to act with zeal.

What Undermines Alacrity

The greatest enemies of alacrity are the lovers of comfort: the pursuit of physical ease, avoidance of effort, and attachment to indulgence. Such a person finds divine service unbearably heavy. Rising early, shortening meals for prayer, or exerting effort for a mitzvah all feel impossible.

Habit becomes a second nature. Once a person trains themselves in comfort, they are no longer free to act otherwise when needed.

A person must recognize that this world was not created for rest, but for effort. We are like day laborers hired for a task, or soldiers on campaign — always alert, eating quickly, sleeping lightly, ready for action. “Man was born for toil.”

Another obstacle is excessive fear. Scripture mocks this mentality: “The lazy one says: there is a lion in the road!” Our Sages taught that such fear often masks laziness; it is not fear that causes inactivity, but inactivity that invents fear.

There is a crucial distinction between wise caution and foolish fear. God expects us to guard ourselves responsibly from real danger, but not to invent endless precautions that paralyze Torah study and divine service. Where danger is real and common, caution is required. Where it is speculative, fear should not rule.

From Vigilance to Alacrity

Alacrity naturally follows vigilance. One who has not yet learned to be mindful of their actions and reflect on mitzvot and transgressions will struggle to act eagerly. But once a person opens their eyes, becomes vigilant, and weighs their deeds, it becomes far easier to turn away from evil, yearn for good, and pursue it with alacrity.

This progression is natural and essential. Vigilance clears the path, and alacrity propels us forward.