1. The Question of Reward for Mitzvahs
The Parsha this week raises a question that is always on people’s minds: when the Torah promises reward for doing mitzvahs, why don’t we always see it? The Torah, in many places and specifically in this Parsha, tells us that when you do a mitzvah—a good deed following Hashem’s instructions—things will be good for you, there will be reward (sachar). Yet, we often wonder why bad things happen to good people and good things happen to those who seem undeserving. This is a classic question, famously discussed in literature and by many people struggling with faith after tragedies like the Holocaust. I explained to someone recently that just as we often misjudge other people because we don’t know all the facts, so too with Hashem. Our knowledge is limited; we can’t possibly understand everything that happens or why Hashem does what He does. We may be bothered or pained by events, but our perspective is incomplete. Not knowing the answer doesn’t mean there isn’t one—it just means we are not privy to it. The verse says that God’s ways are hidden from us.2. The Mitzvah of Shiluach Hakein and Its Promise
This week’s Parsha discusses the mitzvah of shiluach hakein—sending away the mother bird before taking the young from a nest. The Torah promises: if you do this mitzvah, “your days will be long and it will be good for you.” This seems like a clear promise of reward for a relatively easy mitzvah—one that requires little effort or investment. The Gemara and Rashi point out that if such a simple mitzvah brings such great reward, how much more so should one expect reward for difficult mitzvahs that require struggle against one’s yetzer hara—evil inclination? The Parsha begins with ki teitzei la-milchama al oyvecha—“when you go out to war against your enemy.” While this refers literally to battle, it also alludes to our internal struggles: breaking bad habits, overcoming negative traits, or fighting depression and self-doubt. The Torah uses the phrase “over your enemies,” not “with your enemies,” teaching us that we have the power to overcome our struggles. Sometimes just deciding to fight is half the battle—if you go out with confidence and determination, victory becomes possible.3. Effort in Mitzvahs and Their Rewards
The Torah promises great reward even for easy mitzvahs like shiluach hakein. How much more so for difficult ones! People invest time and money into mitzvahs—eating kosher food (which may cost more), maintaining health (which is itself a mitzvah), or spending resources on other commandments. Taking care of one’s body is considered a primary mitzvah in both halacha and Chassidus—our bodies are not truly ours but are entrusted to us by Hashem as collateral. We are forbidden from harming ourselves or neglecting our health. Even investing in healthy food or exercise fulfills this commandment. The Mishnah teaches that there is reward even for simple mitzvahs, but certainly greater reward for those requiring more effort. For example, on Erev Yom Kippur there is a mitzvah to eat well so one can fast easily on Yom Kippur itself. Eating on Erev Yom Kippur is considered as meritorious as fasting two days! This illustrates how sometimes easier mitzvahs are rewarded equivalently to harder ones.4. Literal Versus Spiritual Reward: Mishnah and Rabbi Yaakov
The Torah uses similar language promising long life and goodness both by shiluach hakein and by honoring parents (kibbud av va-eim). The Mishnah seems to suggest these rewards are literal—long life in this world. However, Rabbi Yaakov disagrees. He argues that whenever the Torah promises reward (“long life,” “goodness”) it refers not to this world but to olam haba—the World to Come, specifically the era of resurrection (techiyat ha-meitim). He bases this on an incident he witnessed: someone fulfilled both honoring his father (by fetching birds) and shiluach hakein, yet died immediately afterward. Clearly, he reasons, these verses cannot refer only to physical longevity or goodness in this world. The Gemara challenges whether this was merely hypothetical but concludes Rabbi Yaakov saw it happen firsthand.5. Reconciling Contradictory Sources: Rambam’s Approach
There appears to be a dispute between the Mishnah (reward in this world) and Rabbi Yaakov (reward only in the next). In daily prayers we recite a Mishnah listing certain mitzvot whose “fruits” are enjoyed in this world while their principal reward remains for olam haba: honoring parents, acts of kindness (gemilut chasadim), bringing peace between people, etc. Maimonides (Rambam) sides with Rabbi Yaakov: true ultimate reward is reserved for olam haba—a life without death or evil. When quoting verses about reward (like shiluach hakein) he only mentions those between man and God (not interpersonal ones like honoring parents). Yet Rambam also grapples with verses promising material blessings (rain, prosperity) for keeping commandments (im bechukotai telechu, v’haya im shamoa tishme’u). He explains these aren’t true rewards but rather conditions enabling us to serve Hashem without distraction—a removal of obstacles so we can focus on Torah and mitzvot.6. Physical Versus Spiritual Reward—A Deeper Perspective
Is reward physical or spiritual? Rambam clarifies: material blessings aren’t payment but means allowing us to serve Hashem better. True reward is infinitely greater than anything physical—reserved for olam haba. Still, there’s an immediate benefit: when you live right—spiritually or physically—you feel better! Sometimes the greatest “reward” is simply feeling healthier or happier because you’ve lived according to Torah values. As one participant noted, it’s like reciting shehecheyanu—praising Hashem for sustaining us and allowing us to reach new levels through our struggles.7. Interpersonal Mitzvot: Immediate Reward in This World?
The Rebbe offers an important distinction based on which type of mitzvah is being discussed. Rambam focuses on shiluach hakein, which isn’t an interpersonal commandment—it’s between man and God—so its reward needn’t manifest here physically. By contrast, all the examples listed in the Mishnah as having “fruits” in this world—honoring parents, acts of kindness (gemilut chasadim), making peace—are interpersonal commandments where you physically benefit another person here on earth. For these actions done within this world’s context, Hashem pays back here as well. Rabbi Yaakov brings both types because he wants evidence there’s no guaranteed physical-world reward even when both types are fulfilled together (as in his story). But Rambam doesn’t mention honoring parents because he agrees with the Mishnah: interpersonal acts bring tangible benefit here too. Intentions matter more with commandments between man and God than between people—if you help someone even unintentionally (like dropping money which a poor person finds), you still get credit regardless of intent!8. Practical Lessons—Reward Through Helping Others
Ultimately, helping others brings real benefit—not just spiritually but tangibly improving lives here and now. Whether through healthy living or acts of kindness, positive change manifests directly in our own lives as well as others’. Even if some may profit from programs promoting health or self-improvement, what matters most is that people live longer and better lives—the bottom line is helping others works! May Hashem bless everyone with strength to do more mitzvot—especially those benefiting others—and grant health, happiness, nachas, and a sweet new year filled with revealed blessings right here in this world!