The Power of Every Step: Why Effort Matters in Torah, Prayer, and Mitzvot

God commanded the Children of Israel in Egypt to perform the Paschal offering properly, as it says (Exodus 12:28): “And the Children of Israel went and did as the Lord commanded Moses and Aaron; so they did.”

At first glance, the word “did” would have been sufficient. Why does the verse say “they went and did”?

Rashi explains: “They went and did” — the Torah considers even the going, to give reward for the going and reward for the doing.

In other words, there is a special reward for going toward the performance of the mitzvah of the Paschal offering, beyond the general reward given for preparation toward other commandments. This is known as “the reward for steps”.

This requires explanation. After all, regarding all mitzvot there is a general rule: “According to the effort is the reward” (Avot 5:23). The reward is based on the effort and exertion invested, not merely the result. What is unique about the Paschal offering that the Torah needed to emphasize a special reward for the effort of going?

The Reward for Steps in Torah and Prayer

A sacrifice is compared to prayer, as prayer serves as a substitute for offerings, as it says (Hosea 14:3): “We will offer the words of our lips instead of bulls.” Indeed, the concept of “reward for steps” appears in connection with prayer, and also in connection with Torah study.

The Reward for Steps in Torah Study

Regarding Torah, the Mishnah states (Avot 5:14): “There are four types among those who go to the study hall: one who goes but does not act — he has the reward of going.”

The Talmud (Berachot 6b) relates that Rabbi Zeira initially thought that sages running to hear a lecture on Shabbat were violating the sanctity of the day. However, once he learned the teaching that “a person should always run to hear words of Torah, even on Shabbat,” he too ran.

Rabbi Zeira said: “The reward of the lecture is the running.” Rashi explains that most people do not fully retain or understand the teaching afterward, so their primary reward is for the effort of coming.

The Reward for Steps in Prayer

Similarly, with prayer, there is reward for the steps taken.

The Talmud (Berachot 6b) states that one should not take large steps when leaving the synagogue, as it appears like fleeing. However, when going to the synagogue, it is a mitzvah to run.

Additionally, in Sotah (22a), it is told of a widow who had a synagogue near her home but chose to pray in Rabbi Yochanan’s study hall instead. When asked why, she replied: “I receive reward for the steps.”

Why Is There Reward for the Steps?

Why is there value in walking to a more distant synagogue instead of a closer one? Is there value in simply walking extra distance for no reason?

The Maharal addresses this question. Why does someone who went to the study hall but did not learn, receive reward? What is the significance of the act of going itself?

The Maharal explains that this concept applies specifically to Torah and prayer, but not to other mitzvot. For example, if one has two sukkot, one close and one far, there is no obligation to go to the distant one.

Why is Torah and prayer different?

Standing Before God

Prayer is defined as standing “before God.” As the sages say: “Know before Whom you stand.” Prayer is fundamentally an act of closeness and attachment to God.

The same applies to Torah study. When people engage in Torah, the Divine Presence rests among them.

Therefore, walking toward prayer or Torah study is itself an act of drawing closer to God. The synagogue is considered a “miniature Temple,” a place of Divine presence. Thus, the journey itself is already part of the connection.

The Maharal adds that one who moves toward something is more connected than one who is already there. The longing and desire during the journey create a deeper bond. The greater the effort to reach that place, the stronger the attachment.

For this reason, in Torah and prayer, the walking itself is a meaningful act of closeness to God. The more effort invested in reaching that place, the greater the expression of longing, and thus the greater the reward.

Why This Differs from Other Mitzvot

Rabbi Yitzchak Hutner explains that in most mitzvot, closeness to God is the result of the act itself.

In contrast, in prayer, closeness to God is a prerequisite. One must first stand before God in order to pray. Even after finishing, one is still considered to be standing before Him until physically stepping back.

Thus, the journey toward prayer is already part of the experience of closeness.

Similarly, Torah study connects a person not just to God’s will, but to His wisdom itself. Therefore, walking toward Torah study is a direct movement toward deeper attachment to God.

We now understand that “reward for steps” is unique to Torah and prayer.

These are acts in which a person stands before God, and the process of approaching them is itself an act of connection. The more effort and distance involved, the greater the expression of longing, and thus the greater the reward.

The Importance of Acting Quickly in Mitzvot

The sages teach: “Just as one must not allow matzah to become leavened, so too one must not delay a mitzvah.”

Why is promptness so important?

The Maharal explains that God’s actions are immediate and without delay. Since a mitzvah is the fulfillment of God’s will, it too must be done without hesitation.

Delaying a mitzvah diminishes its spiritual nature, making it subject to the limitations of time.

The Spiritual Nature of Mitzvot

Rabbi Hutner explains further, that time itself is part of creation. Physical reality exists within time and space, but spiritual reality transcends these limitations.

A mitzvah is a spiritual act expressed through physical means. Therefore, the soul naturally seeks to minimize delay and transcend time when performing a mitzvah.

The eagerness to perform a mitzvah is not merely efficiency, but it reflects a deep spiritual drive to rise above physical limitations. Laziness, on the other hand, diminishes the essence of the mitzvah.

The passion and quickness in performing mitzvot stem from the soul’s desire to reconnect with its spiritual source. Thus, both the steps toward a mitzvah and the eagerness in performing it are expressions of a deeper longing, to draw close to God.