Photo Credit: Jodie Maoz

In the late 1990s Columbia University psychologist E. Tory Higgins developed regulatory focus theory (RFT) to describe two different approaches people use while pursuing a goal. He distinguishes between a promotion and prevention focused mindset. The former is when people tend to focus on attaining high goals of accomplishment and advancement. They work quickly, think big and creatively, look for new opportunities, and are optimists who plan for best case scenarios. In contrast, people with a prevention focus work slowly, methodically, and accurately. They plan for the worst and work hard to avoid mistakes and errors. Both mindsets can be effective toward reaching goals and individuals could potentially have different approaches depending on time and context.

This framework is useful to fully appreciate Rabbi Yehuda HaNasi’s message in the first Mishna of the second chapter of Pirkei Avot. Rabbi Yehuda packs in four powerful statements, the running theme relating to making right choices and avoiding wrong ones. Yet, there is a fundamentally different tone between the first statement and the next three. Reminiscent of the promotion focus, the first is framed in a positive way: “Which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others” emphasizing that proper behavior should be personally and socially reinforcing. We should aspire to behave in ways that are inspiring. As we will see by analyzing each one, the tenor of the next three clauses is more cautionary, moving closer to what we would call a prevention focus. Each one provides another strategy to help us stay away from sinning.


As mentioned, people with a promotion focus tend to think broadly and don’t always look at the smaller details. This can often come back to haunt them. Research shows that this is particularly true regarding ethical infractions. Because of the big picture thinking associated with promotion mindset, people sometimes ignore the dangers of ethical violations. In one study, encouraging people to think with a prevention focus instead of a promotion focus decreased unethical decision making (see Gino & Margolis, 2011). This may be what is behind Rabbi Yehuda HaNasi’s second clause, warning us to “be careful with a light commandment as with a grave one, for you do not know the reward for the fulfillment of the commandments,” warning us that despite the potential motivational benefits of a promotion focus, we need to also think in terms of prevention. If we overlook the small details, we are risking large negative consequences.

Moving to the next clause, one common culprit for bad financial, physical, and spiritual decisions is the fact that most of us downplay the importance of future rewards or punishments in our decision making, and instead focus on the present. In the psychological literature, this phenomenon is often called delay discounting. On the rewards side, someone with a particularly high delay discounting score prefers smaller, sooner, rewards over larger, later ones (e.g., taking $100 now instead of $200 in a month from now). In terms of punishments, people who are high in delay discounting are not heavily impacted by negative consequences unless they are immediate. If the behavior only becomes a problem in the distant future, it doesn’t impact their decisions much in the present.

With this in mind, we can understand Rabbi Yehuda HaNasi’s third statement as a strategy to combat delay discounting. He tells us that we should conduct a cost-benefit analysis: “reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby.”Rashi explains that when performing a mitzvah, there can be a short term financial loss due to the time and effort exerted for the mitzvah, but that should be mentally contrasted to the long-term reward one will earn for performing the mitzvah. The correct decision is to perform the mitzvah based on the long-term reward, rather than the short-term sacrifice. The opposite is true when it comes to sin. Contemplate the reward and pleasure we will get in the short-term from the sin and contrast it with the long-term punishment which will outweigh the short-term, smaller pleasure.

One way of making the cost-benefit analysis and future-oriented thinking more tangible is through using visualization. Commenting on this Mishna, Meiri writes that in order to motivate ourselves to perform mitzvot and avoid sin, we should make the mental experience more palpable. For mitzvot, we should imagine that we already have the reward for performing the mitzvah in our hands and that if we don’t do the mitzvah, we will lose the reward. As Kahneman and Tversky (1979) note, losing something we already possess is much harder to give up than not getting something in the first place (known by its technical term, loss aversion). In terms of sin, we should imagine actually receiving the punishment that we deserve for the action we are considering committing, and then imagine getting saved from that punishment. That should better ingrain the motivation to avoid doing it in the first place.

This emphasis on tapping into the natural human psychology to avoid loss can help us understand the fourth of Rabbi Yehuda HaNasi’s messages: “Apply your mind to three things and you will not come into the hands of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book.” In a close reading, Rabbi Shmuel de Uceda asks, why does the Mishna use the phrasing one will not come to the “hands of sin” and not just state simply that one won’t come to sin? He answers that there is a difference between a sin and the hands of sin. Just like a container has a handle (a “yad”) that one grasps to use the container, so too a sin has a handle that one grasps in order to sin. The handle of a sin is comprised of smaller sins. One first violates smaller – i.e., what are perceived as minor – sins, and that serves as a gateway to more significant violations. To avoid the dangers of such minor infractions, contemplate deeply on what is above you.

The phenomenon of smaller infractions snowballing into larger ones is often referred to as the slippery slope effect. In order to combat this tendency, researchers prompted people to think in terms of a prevention mindset, focusing on the dangers of small violations. Doing so helped prevent them from sliding down the slippery slope to more serious violations.

In all, Rabbi Yehuda HaNasi balances the motivational benefits of a more positive and promotion focus with the more cautious aspects of the prevention focus. Together, the idea is to encourage aspiring goals of proactive success while also keeping our guard up by being cognizant of the mechanisms of unethical and spiritually derelict behavior.


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Rabbi Dr. Mordechai Schiffman is an Assistant Professor at Yeshiva University’s Azrieli Graduate School, an instructor at RIETS, and the Straus Center for Torah and Western Thought. He graduated YU with a BA in psychology, an MS in Jewish Education from Azrieli and Rabbinic Ordination from RIETS, before attending St. John’s University for his doctorate in psychology.He learned for two years at Yeshivat Netiv Aryeh. He has been on the rabbinic staff of Kingsway Jewish Center in Brooklyn, NY since 2010 and practices as a licensed psychologist in NY. His book “Psyched for Torah,” his academic and popular articles, as well as many of his lectures are accessible on his website,