“…that thou may learn to fear the Lord thy G-d always.” (Devarim 14:23)

The gemora in Brochos (20a) asks, “Why is it that in the earlier generations they merited miracles, and nowadays we do not merit them? If you would like to suggest that they learned more Torah than we do, that statement is not true! For we learn more than them.” The gemora answers, “The reason why is that they were wholly dedicated to the sanctification of G-d’s name, whereas the later generations were not as much.”

The Daas Shraga notes that the gemora in Sanhedrin (106b) asks the same question, yet it gives a different answer: The earlier generations had more verve and feeling in their heart towards Hashem. Obviously the two gemoras must be expressing a similar idea.

I was once at a funeral of a simple Jew who had an unbelievable love to perform mitzvos. The Rabbi who gave the eulogy (he should have a refuah shelayma) said as follows: “It is clear to me that due to the advancement in technology and methods to grow and protect the fruit, the esrog that I am able to acquire nowadays is a superior specimen compared to the ones used by the Rosh. Yet it is also clear to me that when the Rosh shook his lulav and esrog, it stirred the heavens in a way that mine will never be able to do. And the Rosh will receive reward in the world to come in a way and in a place that I will never be able to even perceive. How could this be?” He answered (which is based on the gemora in Sanhedrin that we quoted above), “Hashem is concerned a great deal with the exuberance and excitement with which a mitzvah is performed. This alone makes the gap between myself and the Rosh so great.”

He proceeded to say, “The deceased did all of his mitzvos with such excitement. I have no doubt that his portion in the world to come will be something that is similar to the generations of yesteryear’s reward.”

Nowadays many people are able to perform mitzvos with all of the add-ons to them, such as by beautifying the mitzvah, and with all the halachic intricacies. For example, in the city in which I grew up there was only one minyan for shacharis that was practical to go to. Also, the only one time of day for mincha and maariv was together right before and after sunset. If you missed it, there were no minyon factories with minyanim on the quarter hour to use to fulfill your obligations. Nowadays, Baruch Hashem, we have these minyon factories to make davening with a minyan easier. Do you think that this helps us in creating a stronger connection to Hashem? Do those who walk only one minute to shul end up spending their saved time and energy to pray with more kavana? Or did those who had to walk 30 minutes to shul every day connect more?

I would like to relate to you an experience that I had recently.  I went to an orchard to pick an esrog and after picking it I was in an emotional quandary. It was beautiful to see someone literally open the doors of his orchard knowing full well that there may be damage done to it in order to fulfill the mitzvah of shemita. This is aside from the financial loss which he incurs for the year. Obtaining an esrog from such a place was truly worthy of praise. On the other hand, we all love a bargain, and the esrog which I picked was not as beautiful as the one I would usually purchase. How am I supposed to act? Should I look to buy a different one (in the ways that it is permissible during shemita) or use the one that I have literally for free. I will just say that the answer for each person’s personal quandary is whichever will connect him to Hashem in a greater way.

The answer to our original question is that mesiras nefesh is the expression of our ultimate connection with Hashem. Both gemoras are telling us the exact same thing. Hashem wants us to feel connected to him. The ultimate way to get that connection is through Mesirus Nefesh. To connect to Hashem is a mini-miracle which we can do. Through this connection, we can merit that Hashem will perform for us even greater miracles.