One should always endeavor to perform mitzvot at the earliest possible opportunity, a concept known as "zerizin makdimin l'mitzvot," -- “those who are meticulous hurry to perform mitzvot.”[1] We learn the concept of zerizin makdimin l’mitzvot from Avraham Avinu who hurried to fulfill a mitzva that was given to him – to bring Yitzchak up as a sacrifice on Mount Moriah – at the earliest possible opportunity.[2]

Another source for the concept of zerizin makdimin is derived from a play on words regarding the mitzva of matza. The verse says, “And you shall watch over the matzot (’et hamatzot’), for on this very day I have taken you out of the land of Egypt…”[3] Commenting on this verse, Rabbi Yoshia says, “Do not read ‘et hamatzot,’ but rather, read ‘et hamitzvot.’ In other words, just as we must not permit matzot to become leavened, so too we must not permit mitzvot to become ‘leavened.’[4] Once you have the opportunity to perform a mitzva, do it immediately.”[5] According to some authorities, the principle of zerizin makdimin is actually a Torah requirement.[6]

There are a number of classic examples where the rule of zerizin makdimin is applied. The bedikat chametz that is performed on the night before Pesach is one such example. This is because bedikat chametz can theoretically be performed the next morning, on Erev Pesach. Nevertheless, it is advanced to the night before, in order to comply with the principle of zerizin makdimin.[7] So too, the Pesach Seder should begin promptly at nightfall in order to allow one to perform the mitzvot of the evening as soon as possible.[8] It is also taught that one should purchase one's Lulav and Etrog well before Sukkot, with some doing so even before Yom Kippur.[9] Furthermore, one should perform the mitzva of lulav and etrog as early as possible on each day of Sukkot due to zerizin makdimin.[10] In fact, one should recite the shacharit prayers as soon as possible each and every morning due to zerizin makdimin.[11]

There are others areas of halacha where zerizin makdimin makes an appearance, as well. For example, we find that many of the sacrifices that were regularly offered in the Beit Hamikdash were not subject to any time constraints and could have been brought at any time during the day. Nevertheless, efforts were always made to perform all such offerings at the earliest opportunity.[12] One who had a bad dream and intends to recite the "hatavat chalom” prayers should do so promptly upon arising even though it is permissible to do so at any time during the day.[13] The "Birkat Hachama", the blessing recited on the sun when it returns to the position it was in at the time of creation, which occurs every twenty eight years, should be recited at sunrise even though one can do so later in the morning.[14] Havdalla should be made promptly at the conclusion of Shabbat.[15] One should recite kiddush levana at the earliest opportunity each month.[16] It is also noted that Lot's daughter was rewarded for her efforts to quickly conceive through her father – even though such an act is ordinarily a severe transgression -- because she thought that the world had been destroyed. This too is cited as an act of zerizin makdimin.[17]

Nevertheless, the principle of zerizin makdimin is not an absolute requirement and sometimes other considerations will take priority. It is often preferable to perform a mitzva in a more meticulous and thorough manner rather than to perform it at the earliest possible opportunity in a more minimal manner.[18] For example, although it is ideal to perform the mitzva of lulav and etrog as early as possible on each day of sukkot, one may postpone doing so if one will have the opportunity to perform it later in the day with a more beautiful lulav and etrog.[19] Some disagree, however, and rule that a person should not delay the performance of a mitzva in order to be able to perform it later in a more beautiful manner.[20]

Additionally, although one will often have an opportunity to recite Kiddush Levana during the week, common custom is to delay doing so until motza’ei Shabbat. This is because it is preferable to recite Kiddush Levana when one is in a festive mood and wearing one’s finest clothes, as is the case at the conclusion of Shabbat, rather than to recite it at one’s earliest opportunity.[21] This is only true, however, if motza’ei Shabbat will be on or before the tenth day of the month. If, however, motza’ei Shabbat falls out later than the tenth of the month, one should recite it at one’s earliest opportunity during the week. This is due to the concern that if it is cloudy on motza'ei Shabbat, and again on Sunday, it could lead to missing the recitation of Kiddush Levana that month entirely. This is because the deadline for Kiddush Levana is the 14^th or 15^th of the month. This is an especially relevant concern in the winter.[22]

The principle of zerizin makdimin is sometimes in conflict with the principle of “b’rov am hadrat melech,” meaning, “in multitudes there is glorification of the king.” The principle of b’rov am teaches that one should endeavor to do mitzvot with as many people in attendance as possible. For example, it is preferable for one person to recite Kiddush and Havdalla on behalf of many people, rather than for each person to recite it on his own. Zerizin makdimin and b’rov am often conflict when scheduling a brit mila. Although a brit mila may be performed at any time on the eighth day,[23] common custom is to perform it early in the morning in order to comply with zerizin makdimin.[24] However, if very few people would be able to attend the brit if it were to be held early in the morning -- thereby diminishing from the festive atmosphere – it is permitted to hold it later in the day in order for more people to be able to attend, thereby complying with b’rov am.[25]

Nevertheless, most authorities rule that performing a mitzva alone, or with less people, at an earlier opportunity takes precedence over performing it with others at a later time.[26] This approach is based on the Gemara in Rosh Hashanah[27] that says that the shofar should be blown during shacharit in consideration of zerizin makdimin rather than to delay doing so until Mussaf even though more people will be in attendance at that time.[28] According to this approach, it is better to perform a brit mila early in the morning with less people in attendance rather than later in the day with more people in attendance.

It is interesting to note that although the Lubavitcher Rebbe held that zerizin makdimin should always take priority over b’rov am considerations, he felt that brit mila is an exception to this rule. He argued that since a brit mila is very much associated with “Simcha” (happiness), and simcha is generated when many people gather together, it is preferable to schedule a brit mila later in the day if doing so would allow more people to attend.[29]

[1] Yoma 28b; Pesachim 4a.

[2] Bereishit 22:3.

[3] Shemot 12:17.

[4] Just like dough is ruined if left too long before being turned into matza, so too, mitzvot that are left too long before being performed can become “ruined.”

[5] Rashi, Shemot 12:17 from Mechilta.

[6] Sdei Chemed, Yom Hakippurim 1.

[7] Pesachim 4a.

[8] Beit Yosef, OC 458.

[9] Kitzur Shulchan Aruch 130:6.

[10] OC 652:1.

[11] OC 58:2; Mishna Berura 58:10.

[12] Rambam, Hilchot Maaseh Hakorbanot 4:6.

[13] Mishna Berura 220:2.

[14] Kitzur Shulchan Aruch 60:7.

[15] Mishna Berura 299:16.

[16] Kitzur Shulchan Aruch 97:9.

[17] Nazir 23b.

[18] Shulchan Aruch Harav, OC 94:5.

[19] Shevut Yakov 1:34; Terumat Hadeshen 35.

[20] Sefer Chassidim 878; Magen Avraham 25:2.

[21] Sofrim 20:1; OC 426:2.

[22] Shevut Yakov 1:34; Terumat Hadeshen 35.

[23] Vayikra 12:3.

[24] Rambam, Hilchot Mila 1:8; Y.D. 262:1; Yabia Omer, YD 2:18.

[25] See Yabia Omer, YD 2:18 and Ohr Yitzchak, YD 51 for a thorough discussion of the issues and conflicts of "zerizin makdimin l'mitzvot" vs. "b'rov am hadrat melech."

[26] Rosh Hashana 32b; Kitzur Shulchan Aruch 60:7, 97:9; Shvut Yaakov, OC 1:30; Yabia Omer, YD 2:18; Rivevot V’yovlot 4:214.

[27] Rosh Hashana 32b.

[28] Ultimately, however, zerizin makdimin trumps b’rov am. The reason that the shofar is not blown until mussaf is due to an ancient anti-Semitic governmental decree with prohibited the blowing of shofar entirely. They even posted guards at the entrance of synagogues during shacharit to ensure that it would not be blown. The sages moved the shofar blowing to mussaf because the guards were gone by that time. We see from here that the practice of blowing the shofar at Mussaf was due to danger and not due to b’rov am considerations. The question is asked why nowadays, when there are no such governmental decrees, we don’t revert to blowing the shofar at Shacharit in deference to zerizin makdimin. Tosefot answers that we do not revert to blowing the shofar at Shacharit lest such a decree return in the future.

[29] Igrot Kodesh Vol. 4 p. 154. See Agura B’ohalecha 48 for more on the Rebbe’s position.