Our Gemara on Amud Aleph states that quantity doesn’t matter to God. The wealthy person’s cattle, the less affluent person’s bird sacrifice, and the indigent’s flour offering are all “a pleasing aroma to God.” Whether one increases or decreases their sacrifice, it’s accepted if their heart is directed toward God.
Commentaries creatively apply this principle. Ben Yehoyada (Menachos 110a) addresses rewards for negative prohibitions (lo ta’aseh), which involve no action. Per Kiddushin (39b), resisting the urge to sin earns reward as if performing a mitzvah. This is hinted in: “Whether one increases or decreases, so long as his heart is directed towards God.” One can do mitzvos (increase) or abstain from sin (decrease), both valued when serving God.
The Gemara (Berachos 17a) applies it thus:
The Sages in Yavne said: I who learn Torah am God’s creature, as is my counterpart in other labor. My work is in the city, his in the field. I rise early for my work, he for his. He doesn’t presume to do my work, nor I his. Lest you say I study Torah more, so I’m better, it’s taught: One who brings a substantial or meager sacrifice has equal merit, if his heart is directed towards Heaven.
The Rav (Reshimos Shiurim, ibid.) notes that, like the Jewish king is warned against arrogance (Devarim 17:20), a sage must avoid intellectual pride. His study and the less learned’s study are equal if sincere.
However, this principle is unidirectional. A wealthy person cannot offer a scrawny bird, claiming, “My heart is devoted to God.” He must give appropriately (Kerisos 28a). Judaism balances pragmatic observance with ecstatic devotion: actions without heart are insufficient, but heart without action doesn’t suffice.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com