REWARDING MITZVOT—WITH WHAT?

Ben Azzai (Avot 4:2) tells us:

הֱוֵי רָץ לְמִצְוָה קַלָּה, וּבוֹרֵֽחַ מִן הָעֲבֵרָה, שֶׁמִּצְוָה גוֹרֶֽרֶת מִצְוָה, וַעֲבֵרָה גוֹרֶֽרֶת עֲבֵרָה, שֶׁשְּׂכַר מִצְוָה מִצְוָה, וּשְׂכַר עֲבֵרָה עֲבֵרָה

Run to pursue a light mitzvah, and flee from a transgression. For a mitzvah leads to another mitzvah, and a transgression leads to transgression. [This is] because the reward of a mitzvah is a mitzvah, and the reward of transgression is transgression.

What does it mean to say that the reward of a mitzvah is a mitzvah? Taken at face value, every divine commandment serves a dual capacity. Before it is fulfilled, it is an instruction from God that requires our compliance. After we comply with it, it serves as a hook to drag behind it another commandment which, in turn, requires our compliance. Since compliance is a meritorious act that we perform in accordance with God’s will, it earns us a divine reward. But is that all?

Rabbeinu Yonah forcefully rejects the notion that the only reward for compliance with a mitzvah is a mitzvah. He writes:

לא חס ושלום שזהו שכרה שאם כן מה שכר יש לו ולא כן הדבר כי שכרה קיים הוא לעולם הבא. אלא שר"ל שפרי מצוה מצוה ואוכל פרותיה בעולם הזה שמסייעת אותו לעשות מצוות אחרות ונמצא הקרן מתרבה וקיים לעולם הבא. וזה שנאמר (ישעיה ג' י') אמרו צדיק כי טוב כי פרי מעלליהם יאכלו

“Heaven forbid that this should be considered the entire reward—for if so, what reward would remain? Rather, the true reward is preserved for the World to Come. The meaning is, however, that the "fruit" of a commandment is the commandment itself; one enjoys its fruits in this world insofar as it assists one in performing other commandments, thereby causing the principal—the merit itself—to multiply and endure for the World to Come. This is the meaning of the verse (Yeshayah 3:10): "Say of the righteous that it shall be well with them, for they shall eat the fruit of their deeds"

This explanation is quite in keeping with the general approach in Avot that rewards for mitzvot are left for the World to Come, for which reason we are encouraged to trust that God will deliver them (Rabbi Elazar ben Arach at Avot 2:17, Rabban Gamliel at Avot 2:21). And, while we know there will be rewards, we shouldn’t make our service to God by performing His precepts conditional on the receipt of those rewards (Antigonos Ish Socho, Avot 1:3).  

At Avot 4:22 Rabbi Yaakov teaches that, while even an hour of spiritual bliss in the next world is greater than all the pleasures of this world, an hour of penitence and performance of mitzvot in this world is better than the next world in its entirety. If the spiritual bliss of the next world is the reward for fulfilling commandments in this one, but the performance of those commandments is in some sense superior, we might consider that it is the expectation of receiving the rewards that we are consciously not working for that is itself in some sense a reward.

It may seem strange that we are asked both to believe with confidence that we will receive a payback for our mitzvot and to perform them with the mindset of one who is not setting out to receive that payback, but in reality our Jewish selves are trained to cultivate a bifurcated, contrary mind-frame and this is just one example. We are to understand that everything is minutely controlled and orchestrated by God but that nonetheless we have been entrusted with bechirah, free will. We are told to not to judge others at all, to judge them favorably and to judge them critically. We must prioritize the learning of Torah over everything else, and that it is not the learning of Torah but how we put it into practice that counts, and so on.

Ultimately we should not be mercenaries in search of terrestrial or celestial booty. We should comply with God’s instructions with a mindset of obedience, acceptance, altruism and love. These are qualities that, if we understand and prioritize them, should help us cultivate better relationships with God and with humankind.

We are complex creatures who need different mindsets and different guidance in different situations. Much of the content of Avot is directed towards the cultivation of different responses that the appropriate in different situations. Reward and punishment are never far from the surface of Jewish life, any more than they are in non-Jewish life, and here in our mishnah Ben Azzai reminds us that what constitutes a reward for Torah compliance should be seen in purely material terms.

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TREASURE BEYOND PRICE AND NON-TRANSFERABLE ASSETS

 The lengthy baraita at Avot 6:9, or at least the first part of it, makes for entertaining reading. The baraita reads like this:

אָמַר רַבִּי יוֹסֵי בֶּן קִסְמָא: פַּֽעַם אֶחָת הָיִֽיתִי מְהַלֵּךְ בַּדֶּֽרֶךְ, וּפָגַע בִּי אָדָם אֶחָד, וְנָתַן לִי שָׁלוֹם, וְהֶחֱזַֽרְתִּי לוֹ שָׁלוֹם, אָמַר לִי: רַבִּי, מֵאֵיזֶה מָקוֹם אָֽתָּה, אָמַֽרְתִּי לוֹ: מֵעִיר גְּדוֹלָה שֶׁל חֲכָמִים וְשֶׁל סוֹפְרִים אָֽנִי. אָמַר לִי: רַבִּי, רְצוֹנְךָ שֶׁתָּדוּר עִמָּֽנוּ בִּמְקוֹמֵֽנוּ, וַאֲנִי אֶתֵּן לָךְ אֶֽלֶף אֲלָפִים דִּנְרֵי זָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. אָמַֽרְתִּי לוֹ: אִם אַתָּה נוֹתֵן לִי כָּל כֶּֽסֶף וְזָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁבָּעוֹלָם, אֵינִי דָר אֶלָּא בִּמְקוֹם תּוֹרָה, וְכֵן כָּתוּב בְּסֵֽפֶר תְּהִלִּים עַל יְדֵי דָוִד מֶֽלֶךְ יִשְׂרָאֵל: טוֹב לִי תוֹרַת פִּֽיךָ, מֵאַלְפֵי זָהָב וָכָֽסֶף. וְלֹא עוֹד, אֶלָּא שֶׁבְּשַֽׁעַת פְּטִירָתוֹ שֶׁל אָדָם, אֵין מְלַוִּין לוֹ לְאָדָם לֹא כֶֽסֶף וְלֹא זָהָב וְלֹא אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, אֶלָּא תּוֹרָה וּמַעֲשִׂים טוֹבִים בִּלְבָד, שֶׁנֶּאֱמַר: בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בְּשָׁכְבְּךָ תִּשְׁמוֹר עָלֶֽיךָ, וַהֲקִיצֽוֹתָ הִיא תְשִׂיחֶֽךָ. בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בָּעוֹלָם הַזֶּה. בְּשָׁכְבְּךָ תִּשְׁמוֹר עָלֶֽיךָ, בַּקָּֽבֶר. וַהֲקִיצֽוֹתָ הִיא תְשִׂיחֶֽךָ, לָעוֹלָם הַבָּא. וְאוֹמֵר: לִי הַכֶּֽסֶף וְלִי הַזָּהָב, נְאֻם יְיָ צְבָאוֹת

Rabbi Yose ben Kisma said: Once I was going on my way and I encountered a man. He greeted me and I returned his greetings. He said to me: "Rabbi, where are you from?" I said to him: "I’m from a great city of sages and scholars”. He said to me: "Rabbi, would you like to dwell with us in our place? I will give you a million dinars of gold, precious stones and pearls." I said to him: "If you were to give me all the silver, gold, precious stones and pearls in the world, I would not live anywhere but in a place of Torah”. Indeed, as it is written in the book of Psalms by David, King of Israel: “I prefer the Torah of Your mouth over thousands in gold and silver”. Not only that but, when a person passes from this world, not silver, nor gold, nor precious stones, nor pearls accompany him—only Torah and good deeds, as it is said: “When you go it will direct you, when you lie down it will watch over you, and when you awaken it shall be your speech. “When you go it will direct you”—in this world; “When you lie down it will watch over you”—in the grave; “and when you awaken it shall be your speech”—in the World to Come. It also says: “Mine is the silver and Mine is the gold, so says the Lord of Hosts".

This baraita is routinely put forward as a mashal, a parable to illustrate the value of Torah. It does indeed make the point that Torah—and the opportunity to learn it and share it with others—is qualitatively worth more than all the gold, silver and precious gems in the world.

Quite reasonably, commentators learn this mashal from the viewpoint of Rabbi Yose ben Kisma and his noble refusal to be bought, since it is he who is teaching it. But it’s worth looking at it from the perspective of the man whom he encountered too. This man presumably also recognized the value of Torah—and of those whose lives embody it—since we learn that he was prepared to pay an astronomical price to acquire the chance to learn it with a first-class rabbi. Indeed, his high valuation of Torah is even more impressive. Rabbi Yose ben Kisma knew the value of Torah at first-hand, since he was a scholar, steeped in its wisdom and its deeper meanings. The traveller who meets him on the way, lacking that intimate personal knowledge and understanding, is willing to break the bank to pay for it, even though he is taking it on trust.

Another interesting point raised in this baraita is the notion that, when a person leaves this world, his Torah learning and good deeds go with him בִּלְבָד (bilvad) –a word that means ‘only’ or ‘alone’. We normally assume that what this means is that we can’t take anything with us, as it were, on our way to Olam HaBa—and that we certainly can’t take our worldly wealth. However, we can bring with us the intangible benefits that we have accrued in our lifetimes through our Torah learning and our ideally good behaviour.

Rabbi Tzvi Hirsch Ferber however has another explanation, which is found not in Higionei Avot, his commentary on Pirkei Avot, but in Sichot Tzvi, his commentary on the siddur, in the first volume in a discussion of the words דבקנו במצותיך (“attach us to your commandments”). There he writes that, when our baraita speaks of our Torah learning and good deeds accompanying us “alone”, it teaches that our learning and our good deeds come with us only if it is they who are “alone”, that is to say, that they are not conjoined to ulterior motives for doing them.

This will be a disappointment for those of us who find it difficult to disentangle their Torah and good deeds from the myriad motives that trail in their wake: these include the wish to avoid disapproval for falling behind in one’s daily daf, the choice of a pleasurable good deed in order to skip attendance at a less than inspiring shiur, and the giving of a charitable donation to a collector in order to be expeditiously rid of him.  Ultimately, it may be fair to say that we set ourselves high, and in some instances uncomfortably high, standards but hope that God will judge us more leniently than we might feel obliged to judge ourselves.

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