1. Serving Hashem: For Love or for Reward?
The central question explored in this shiur is whether it is permissible to serve Hashem with the intent of receiving a reward, or if our service must be purely out of love and obedience. Are we allowed to perform mitzvahs and study Torah with an ulterior motive, such as hoping for Gan Eden—the Garden of Eden—or other forms of reward? The Mishnah famously teaches not to be like servants who serve their master for the sake of receiving a reward, but rather to serve without expectation. However, the Talmud records that when two students heard this teaching, they abandoned their efforts, feeling there was no point if there was no reward. This highlights the need for nuance in how we approach and communicate this ideal. Avraham Avinu seems to exemplify pure devotion, serving Hashem despite being alone against a world steeped in idolatry. He faced great personal risk, such as being thrown into the fire by Nimrod for destroying his father’s idols. The Torah describes Avraham as humble, considering himself “dust and ashes,” indicating a lack of ego or ulterior motives. Yet, paradoxically, we see that Hashem does promise Avraham rewards, which raises questions about the role of incentive in spiritual service.2. Hashem’s Promises to Avraham: Incentive or Test?
The parsha introduces Avraham without any explicit description of his character or deeds; instead, Hashem immediately commands him to leave his land and promises him blessings. Rashi notes that Avraham came from Ur-Kasdim—a name linked to fire because he survived being thrown into a furnace for his faith. Despite this background, the Torah does not highlight Avraham’s righteousness at first; it simply records Hashem’s command and His promises: “I will make your name great,” “I will bless you,” “I will give you wealth.” This seems odd—why would Avraham be enticed by material rewards? Later in the narrative, after Avraham’s miraculous victory over four kings, Hashem reassures him: “Your reward is exceedingly great.” Rashi explains that Avraham feared he had already received all his merit through these miracles and would have no further reward left. Hashem assures him otherwise. These passages suggest that even someone as selfless as Avraham is addressed by Hashem with promises of reward. The question arises: Why would Avraham care about such incentives if his service was truly altruistic?3. Torah Study: Motives and Outcomes
A verse from Mishlei (Proverbs), recited when lifting the Torah, states: “Length of days is in her right hand; in her left hand are riches and honor.” Rashi interprets this as referring to those who study Torah for its own sake (right hand) versus those who do so for other motives (left hand). Even those who study Torah not purely for its own sake still receive honor and wealth. This leads to practical questions: Is it acceptable to study Torah or perform mitzvahs for personal benefit? For example, can one teach Hebrew school primarily for parnassah—a livelihood? The Talmud states that one should always learn Torah even not lishmah—for its own sake—because eventually this will lead to learning lishmah. There are many layers to our motivations; sometimes external reasons mask deeper spiritual drives.4. The Zohar’s Story: Learning Torah for Wealth
The Zohar recounts a story relevant to this discussion. Rabbi Abba announced that anyone who studied Torah would receive long life in the World to Come and wealth and honor in this world. A bachelor named Rabbi Yossi accepted this offer on condition he would become wealthy through his learning. Rabbi Abba agreed and even nicknamed him “master of wealth and honor.” After some time studying without becoming wealthy, Rabbi Yossi demanded his promised wealth. Rabbi Abba was upset by this demand—to the extent he prayed that Rabbi Yossi should die! However, a heavenly voice intervened, saying not to punish him because he would become a great man. Later, a wealthy man who could not study himself asked Rabbi Abba to find someone who could learn on his behalf in exchange for financial support. Rabbi Yossi was paired with him and received an expensive golden goblet as payment. Eventually, Rabbi Yossi regretted trading away his privilege of learning Torah solely for material gain and returned the goblet so it could benefit the poor instead. Rabbi Abba then recognized that Rabbi Yossi had reached a higher level—now desiring Torah study itself rather than its rewards.5. Rashi on Lech Lecha: Blessings as Necessity
Examining Rashi on the opening verses of Lech Lecha reveals further insight into why Hashem promised Avraham fame, wealth, and children. Rashi explains that travel diminishes three things: procreation (children), money, and reputation (name). Therefore, Hashem blessed Avraham specifically in these areas as compensation. Yet these blessings seem out of character with what we know about Avraham’s humility and lack of ego. Why would he need promises of fame or fortune? The answer lies in understanding their purpose: not personal gratification but enabling Avraham’s mission.6. The Purpose of Material Blessings: Kiddush Hashem
There is an ongoing struggle between good and evil in the world—and within ourselves—often complicated by uncertainty when bad things happen to good people or vice versa. If it were always clear that righteous people prospered while evildoers suffered, faith would be much simpler. For a tzaddik—righteous person—to inspire others effectively, it helps if their goodness is visibly rewarded. When people see those who follow Hashem living well and respected by others, it strengthens their resolve to emulate them. Avraham did not desire wealth or fame for himself but saw them as tools for spreading belief in Hashem. His prosperity demonstrated publicly that serving God brings blessing—a powerful message for his generation (and ours).7. Layers of Motivation: External vs Internal Reasons
People often have mixed motives when engaging with Torah or mitzvahs—sometimes seeking honor or material gain rather than pure connection with God’s wisdom (Toraso shel HaKadosh Baruch Hu). Even so-called negative motivations can lead one closer to truth over time. For example, teaching Torah professionally is technically not supposed to be done for pay (since God taught us freely), but teachers are permitted compensation because they could otherwise use their time earning elsewhere (s’char batolah). However, using Torah solely as a means for personal advancement is considered lower than waiting patiently for divine reward. Even if one begins learning with selfish motives (such as seeking status), continued engagement can refine intentions until one learns lishmah. Outreach organizations often use incentives or appealing programs simply to get people through the door—trusting that exposure will eventually foster genuine connection.8. Material Success as Means Not End
Material blessings are not inherently negative if used properly—to enhance one’s ability to serve Hashem and inspire others rather than feed personal ego or competition with neighbors. Avraham’s wealth enabled him to host guests generously (the original “Chabad house”), spreading monotheism through kindness and hospitality rather than ostentation. Ultimately what matters most is how we use our gifts—money, talents, opportunities—rather than their mere possession. Society may tempt us toward superficial values (“keeping up with the Joneses”), but lasting legacy comes from meaningful actions aligned with higher purpose. Surrounding ourselves with positive influences helps maintain focus on true priorities amidst confusing cultural messages lacking any “kosher label.” We pray both for our own clarity and especially now for peace and protection in Israel (Zechus Am Yisrael). Our learning itself becomes an act of solidarity and hope. In summary: Serving Hashem purely out of love remains the ideal but seeking reward is also valid—especially when used as a stepping stone toward deeper connection or inspiring others through visible blessing (Kiddush Hashem). Material success should be embraced when it serves higher goals rather than becoming an end unto itself.May our actions bring blessing both personally and collectively—Hashem yevoreich es amo vasholom—may God bless His people with peace!