Understanding Reward in Torah: Divine Service Without Obligation

Full Summary

This shiur addresses fundamental questions about the nature of reward (schar) in Jewish theology, focusing on Parshas Bechukosai and its promises of blessing. Rabbi Zweig begins with a difficulty in Rashi (רש"י)'s commentary on the verse "Im bechukosai telechu" - if our true reward is only in the World to Come (as the Midrash indicates through the parable of a king who pays small debts immediately but saves large accounts for later), why does the Torah (תורה) enumerate detailed physical blessings in this world? The core insight emerges from analyzing our relationship with Hashem (ה׳). Unlike a standard employer-employee relationship where wages are owed, we are Hashem's servants (avadim) - He owns us completely. Therefore, any reward we receive is not something owed to us legally, but rather something Hashem chooses to give us because He cares for us. This resolves the apparent contradiction between two Mishnayos in Pirkei Avos: one stating we should serve "al menas shelo lekabel pras" (not in order to receive reward), and another indicating we would prioritize mitzvos if we knew their relative rewards. Rabbi Zweig explains that "al menas shelo lekabel pras" doesn't mean we won't receive reward - we certainly will - but rather that we must maintain awareness that reward is never owed to us. We can simultaneously know we'll be rewarded while serving with the consciousness that nothing is owed to us. The reward system isn't about payment for services, but about Hashem's love and care for us, which is why the blessings described exceed what we actually need. This understanding illuminates why the Tzedokim (Sadducees) rejected Torah She'be'al Peh (Oral Law). If they viewed their relationship with Hashem as arm's length - where He owes them reward for their service - then it would be irrational for Him to allow them to interpret His Torah. Why would someone let the other party in a contract be the sole interpreter of its terms? However, since we are His servants, not independent contractors, He can entrust us with Torah She'be'al Peh because we're not adversaries but extensions of His will. The shiur explains that "amelus baTorah" (toiling in Torah) mentioned in the verse specifically refers to involvement in Torah She'be'al Peh, which demonstrates our total dedication as His servants. The physical blessings promised in Bechukosai represent not reward per se, but the natural state of the world when Hashem's presence is fully manifest - similar to the world before Adam's sin. Only with "ufanisi aleichem" does the Torah begin describing actual reward. The earlier blessings, including the ability to "walk upright" (koma zekufa), represent our role as extensions of Hashem's presence in the world, where our dignity comes not from personal pride but from our connection to Him.