1. The Reward for Mitzvahs: This World or the Next?
In Parshas Ki Seitzei, the Torah discusses the mitzvah of shiluach hakein—sending away the mother bird before taking the chicks or eggs. The Torah promises that one who fulfills this mitzvah will have things be good for them and will merit a long life. This appears to be a clear promise of reward for mitzvah observance in this world. The Mishnah and Talmud analyze this, noting that the cost of this mitzvah is minimal—the value of an isser, a small coin. If such a minor sacrifice brings such great reward, how much more so should we expect reward for more difficult or costly mitzvahs. The Rebbe adds that some mitzvahs are easier because they appeal to our sense of compassion, like sending away the mother bird, which involves sensitivity and care. If even these “easier” mitzvahs earn such reward, how much more so those that are difficult or go against our natural inclinations. However, the main question is: when and where does this reward take place? Is it in this physical world, as the verses seem to suggest, or in olam haboh—the world to come?2. The Talmudic Story and Rabbi Yaakov’s Conclusion
The Talmud relates a story where a father asks his son to bring him pigeons from a high place. This scenario combines two mitzvahs: honoring one’s parents (kibbud av va’eim) and shiluach hakein. Both are accompanied by Torah promises of long life and goodness. Yet, tragically, after fulfilling both commandments, the son falls from the ladder and dies. Rabbi Yaakov observes this incident and concludes: s’char mitzvah b’hai alma leka—there is no reward for mitzvahs in this world. When the Torah promises long life or good years, it refers to olam haboh, not our present existence. The soul receives its true reward after departing from the body. This view seems at odds with other sources, such as the Mishnah in Peah recited daily in Elu Devarim, which states that certain mitzvahs yield “fruits” in this world while their “principal” remains intact for the next.3. Reconciling Contradictory Sources: Types of Mitzvahs and Their Rewards
The Mishnah teaches that if even a “light” mitzvah like shiluach hakein, which costs only an isser, brings great reward, then certainly more demanding mitzvahs bring even greater reward. On a simple reading, it sounds as if these rewards are meant literally for this world. The Rebbe explains that there is an essential distinction between two categories of mitzvos: those between man and man (bein adam lechaveiro) and those between man and Hashem (bein adam laMakom). Interpersonal commandments often provide tangible benefit to others—for example, giving charity or honoring parents—and therefore their rewards are also experienced tangibly in this world. Furthermore, when performing interpersonal mitzvos, intention is less critical than outcome. Even if someone gives charity unintentionally (such as losing money that is found by a poor person), they still receive reward because another person benefited.4. The Rambam’s Approach: Opportunity Versus Reward
Maimonides (the Rambam) offers a nuanced perspective. He distinguishes between actual “reward” for mitzvos (which he says is reserved for olam haboh) and Hashem’s promise to provide us with what we need to fulfill His commandments in this world—health, sustenance, peace of mind. According to Rambam, Hashem ensures we have opportunities and resources necessary for Torah observance—these are not rewards per se but prerequisites so we can serve Him properly. True reward remains spiritual and awaits us in the next world. However, Rambam also acknowledges that interpersonal commandments do yield some tangible benefit (“fruits”) in this world while their main “principal” remains untouched until olam haboh. Thus there are three elements: (1) opportunity to do mitzvos provided by Hashem; (2) fruits (partial reward) received now for interpersonal mitzvos; (3) principal (full reward) reserved for the next world.5. Resolving Apparent Contradictions Between Mishnayos
There appears to be tension between Mishnah Peah (“fruits” in this world) and Mishnah Chullin (no reward in this world). The Rebbe clarifies: Mishnah Peah refers specifically to interpersonal commandments like honoring parents or giving charity—here there is indeed some worldly benefit alongside spiritual reward later on. In contrast, Mishnah Chullin discusses commandments between man and Hashem (like shiluach hakein) where any promised reward is primarily spiritual and realized only in olam haboh. Rabbi Yaakov holds there is no worldly benefit even for interpersonal commandments; Rambam disagrees and maintains that at least partial benefit accrues now when others gain from our actions.6. Divine Justice: Why Do Good People Suffer?
A common question arises: why do some righteous people suffer while others who seem undeserving prosper? Sometimes Hashem repays evildoers their good deeds in this world so they receive nothing later on, while He may allow righteous people to experience hardship here so their ultimate portion in olam haboh will be complete. Ultimately though, human understanding is limited compared to Hashem’s wisdom—like kindergartners trying to grasp adult reasoning. We cannot fully comprehend divine justice but must trust that Hashem’s ways are just even when hidden from us. The Rebbe emphasizes that increased trust and faith lead us closer to appreciating Hashem’s plan—if we believe deeply enough we may begin to see how things make sense within His broader scheme.7. Living With Two Worlds: Faith Beyond Fear
The Rebbe often quoted an anecdote about his father-in-law (the previous Lubavitcher Rebbe), who was threatened during his imprisonment with violence if he did not cooperate. He replied fearlessly that such threats only frighten those who have “one world and two gods,” but not someone who has “one God and two worlds.” This conviction reflects true self-sacrifice (mesirus nefesh) rooted in faith in both this life and the next. Similarly, Rabbi Akiva exemplified loving Hashem “with all your soul,” even unto death at Roman hands—eagerly fulfilling what he had recited daily in Shema Yisrael. True greatness lies not merely in intellect or talent but total devotion to Hashem without self-interest—a lesson embodied by leaders like the previous Rebbe whose entire being was dedicated solely for Heaven’s sake.8. Building Fences: Spiritual Safeguards When Entering New Stages of Life
Turning briefly to the second sicha on Ki Seitzei: The Torah commands building a fence around one’s roof when constructing a new home lest someone fall off (maakeh le’gagecha). Halacha applies this obligation whether one builds or buys a house—if there is danger present it must be addressed regardless of circumstance. Why does Torah specify “when you build a new home”? And why describe someone as “the one who falls will fall”? Rashi explains that anyone who falls was already destined so by Heaven—yet still we must take precautions. The Rebbe interprets building a new home metaphorically as marriage or embarking on any new phase of life. A yeshiva student immersed solely in Torah faces few material distractions but upon marrying must engage with worldly concerns—sustenance, housing etc.—and thus faces new spiritual risks (“falling”). Therefore extra safeguards (“fences”) are needed whenever entering new situations so as not to descend spiritually amidst material pursuits. This principle applies broadly: whenever starting something new—be it marriage or any major project—one must establish boundaries and protections so as not to lose sight of holiness amidst worldly involvement. The goal remains elevating all aspects of life toward kedusha—sanctity—by remaining vigilant through proper spiritual fences.