Parshat Tzav begins with an exhortation to Aharon and his sons to be "Zrizim", zealous in their role of offering the sacrifices. Rashi observes that a special exhortation was necessary for sacrifices such as the Olah, (burnt offering) since, as opposed to most other offerings, the Kohanim receive no share of these sacrifices and as such might be expected to perform them with less alacrity. (See Rashi 6:2)

Rashi, however, adds two brief but critical words that have profound relevance for us; "Miyad U'Ledoros". Thus, Rashi notes that the exhortation to zealousness is relevant not only now but for all future generations as well. In a broader sense, it applies not only to Kohanim but to every Jew. Each of us must be zealous in observing and performing all Mitzvot and especially those that involve monetary loss.

In Yalkut Shimoni, Rabbi Yossi states, "If you wish to know the reward that will be given to the righteous for their good deeds, go and learn from Adam Harishon. He was commanded regarding but a single negative precept. His transgression of this Mitzva caused death to all future generations." The converse is true in even more compelling terms. Since Hashem's attribute of kindness vastly outweighs his attribute of punishment, it is axiomatic that one who performs a Mitzva with love and devotion earns unfathomable rewards not only for himself but for all humanity in each generation.

The accuracy of this observation is especially self-evident in modern times when so many Jews lack the guidance of Torah. Rabbi Yisroel Salanter, the great founder of the Mussar movement once asserted that "when a Jew learns Mussar in Lithuania, he prevents the assimilation of another Jew in Paris." Our actions often exert enormous influence upon others, albeit unwittingly. This concept is well illustrated by the story of Megillat Esther. The narrative takes place during a frightful period in Jewish history during the Babylonian exile. Yet, despite the obvious danger to which his actions exposed him, Mordechai refused to submit to the King's command to bow down to Haman. His self-sacrifice continues to resonate with us and continues to empower us more than two millennia after the fact. As the Megilla states, "Kiymu V'kiblu", the Jews took pride in Mordechai's actions and thus voluntarily ratified the ancient Covenant their ancestors sealed on Sinai. Similarly, when a Jew anywhere overcomes obstacles and transcends barriers to holiness by fulfilling Hashem's Will with Zerizut, the resulting Kiddush Hashem, (sanctification of G-d's name) benefits every Jew wherever they may be.

The Chofetz Chaim once observed that if an overworked businessman were asked why he labored so hard to amass wealth in light of the fact that there are so many poor people and why shouldn't he simply be like one of them, the businessman would undoubtedly respond that he has no desire to be poor like those others. Why, asks the Chofetz Chaim, would this same ambitious businessman, be content to be poor in Torah knowledge? If the answer is that in the realm of Torah, one can discharge his minimum responsibility by simply reciting the Shema in the morning and evening, the fact is that the poor can also survive merely on bread and water. Yet, in the material realm, the businessman insists that he does not want to be poor but rich. If this businessman would apply the same driving ambition which guides his business life in a spiritual context, he could achieve meteoric heights. This is precisely where we are instructed to be Zerizim; in those areas which provide us with no readily discernible tangible benefit.

Shabbat Hagadol, too, echoes this message. The prophet Malachi implores us to constantly remember "the teaching of Moses, My servant, which I commanded him at Horeb for all Israel… (Malachi 3:22). As a reward, Hashem will send Eliyahu Hanavi to herald the great and awesome day of Hashem. As the Rabbis stated, "he who learns Torah Lishmah, (for its own sake) hastens the redemption."

Thus, the exhortation to be Zerizim L'dorot urges us to consider not merely the benefits that we derive presently from our performance of the Mitzvot, but rather to consider the enormous impact these Mitzvot will exert upon our children and children's children.