In the previous Halacha, we have quoted the teaching of our Sages in Masechet Pesachim that one may donate Tzedakah for a material gain in this world, such as if one’s son is ill, one may donate charity in order for the son to be healed.
Nevertheless, we must point out that the purpose of performing any of the Mitzvot we are commanded to in this world is not in order to amass reward in this world, for our Sages taught (Kiddushin 39b), “There is no reward for the Mitzvot in this world,” for Hashem only rewards the righteous for the Mitzvot they perform in the World to Come. Although performing Mitzvot causes an individual unparalleled spiritual satisfaction in this world and brings about the completion of one’s soul as a result of the Torah which builds one’s character and causes one to be the most chosen among all of mankind, nevertheless, this is not the primary reward for the Mitzvot and is only considered “secondary benefits”.
Our Sages only explicitly revealed selected Mitzvot which are unique in that they provide reward in this world as well. Indeed, our Sages taught (beginning of Masechet Pe’ah), “These are the things that one performs and as a result, one shall eat their fruits in this world while the principle reward remains for the World to Come: Honoring one’s parents, performing acts of loving-kindness, bringing about peace between man and his fellow and Torah study is the greatest of them all.”
Similarly, there are certain sins for which one begins receiving punishment in this world as well, among them idolatry, as our Sages explain in several places.
The Gemara (Baba Batra 10a) states that the Mitzvah of Tzedakah performed in a way where the donor does not know whom the money is going to and the recipient does not know who the benefactor is saves one from unusual deaths. For instance, if one donates charity to a fund run by G-d-fearing people who distribute this money to the needy, the donor will not know who is receiving the money and the needy individuals do not know where the money came from, this is considered the highest form of Tzedakah and this protects one from all sorts of unusual deaths.
The Tosafot pose a question: If Tzedakah is such a special Mitzvah, it should save one from the judgment of Gehinnom in the World to Come which is certainly worse than unusual death in this world! If so, why does the Gemara only state that it protects one from punishment only in this world?
The Tosafot quote Rabbeinu Yitzchak who answers that indeed, Tzedakah does save one in the World to Come as well. Nevertheless, since most of the Mitzvot do not stand to one’s merit at all in this world because all of their reward is reserved for the World to Come and only great and unique Mitzvot, such as Tzedakah and the list of Mitzvot quoted in the beginning of Masechet Pe’ah, help one in this world, the Gemara felt the need to stress that Tzedakah saves one from unusual death in this world which is a praise and added benefit of this Mitzvah whereby although most of its reward is reserved for the World to Come, there is nonetheless benefit and protection in this world as well in its merit.
Maran Rabbeinu Ovadia Yosef zt”l explains (in his commentary of Pirkei Avot, Anaf Etz Avot, page 119) that the reason why Hashem does not repay most of one’s reward in this world is because in this entire world, it is impossible to repay the reward for even one small Mitzvah, for our Sages teach us, “One hour of satisfaction in the World to Come is worth more than the entire existence of this world.”
On the other hand, the wicked merit receiving all of their reward only in this world, as the verse states, “And be repays those who hate him to their face to destroy them.” Similarly, the verse states, “When the wicked sprout like grass etc. to destroy them for eternity.” This refers to the fact that Hashem repays all of the reward owed to the wicked in this world because as a result of their tremendous wickedness, they do not deserve to receive any reward in the World to Come in which they do not believe.
Maran zt”l asks: If we have established that it is impossible to repay the reward for even one small Mitzvah in this world, how is it that the wicked receive their reward in this world? Maran zt”l proceeds to illustrate the answer to this question with a parable based on a teaching of the great Chafetz Chaim:
Once, a wealthy man purchased one-hundred forged bills from a poor fool. The wealthy man paid the pauper one bill for them. The fool exclaimed, “How can you pay me only one bill for all of my bills?” The wealthy man answered, “Fool! My bill will be graciously accepted even in the king’s court while I can only use your forged bills in hiding and behind closed doors. They are only worth a few cents!”
Similarly, Mitzvot performed by the righteous for the sake of Heaven are signed by Hashem himself, as the verse states, “And a book of remembrance was written before him for those who feared Hashem and thought upon his name.” When carrying a bill like this which bears Hashem’s signature, when one arrives in Heaven, it will be graciously accepted and paid in full eagerly. It is for this reason that such a note cannot be redeemed in this world, for “One hour of satisfaction in the World to Come is worth more than the entire existence of this world.” On the other hand, when a wicked individual performs the Mitzvot, he is probably doing so for his personal gains and interests, such as honor and the like. This is compared to a forged bill which does not bear the king’s signature and only as a result of Hashem’s immense kindness will this person’s reward be paid in this world because Hashem does not withhold reward from any being, even from the wicked.
