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If our true reward is only in the World to Come, why does the Torah (תורה) promise detailed physical blessings in this world? The key distinction is that we are Hashem (ה׳)'s servants, not employees - any reward comes from His love, not legal obligation. This explains why we can serve "al menas shelo lekabel pras" while still expecting reward, and why only servants can be trusted with Torah She'be'al Peh.
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.
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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.
Parshas Bechukosai, Vayikra 26:3
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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.
