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Why do some mitzvos merit reward in this world while others only in the next? The Gemara (גמרא)'s framework reveals that mitzvos between man and God create reward obligations due only after 120 years, while interpersonal mitzvos create immediate obligations. When God owes reward immediately, He pays 'interest' in this world.
This shiur presents a detailed analysis of a fundamental passage in the Talmud (תלמוד) that discusses when mitzvos merit reward both in Olam HaZeh (this world) and Olam HaBa (the world to come). The Gemara (גמרא) teaches that only mitzvos that are 'tov l'Shamayim v'tov labriyos' (good for Heaven and good for people) earn immediate reward, while mitzvos that are only 'tov l'Shamayim' receive reward only in the next world. The speaker addresses three major questions raised by the Maharshal and others. First, why does Rashi (רש"י) consistently explain the verses as mentioning Olam HaBa reward before Olam HaZeh reward, when logically one would expect the temporal sequence? Second, why should mitzvos that are only between man and God not merit immediate reward? Third, how can one understand the concept of 'tov l'Shamayim v'ra labriyos' (good for Heaven but bad for people) in the same act?
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How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
Kiddushin 39b-40a
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What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.