QUESTIONS: Rebbi Yakov teaches that a person does not receive reward in this world for the Mitzvos he fulfills. According to Rebbi Yakov, the circumstances in life which a person experiences are unrelated to his merits and sins. They seem to be guided entirely by his Mazal which was determined at the time of his birth.

The Gemara in Shabbos (156a) cites Amora'im who disagree about whether or not the Jewish people are subject to Mazal ("Yesh Mazal l'Yisrael"). Rebbi Yochanan maintains "Ein Mazal l'Yisrael" because Hash-m took Avraham Avinu above the Mazalos. RASHI there explains that according to this view, a Jew can alter his Mazal through Tefilah and personal merit.

(a) Does Rebbi Yakov here disagree and maintain that "Yesh Mazal l'Yisrael" and that no amount of merit can change a person's Mazal?

(b) The verses in the beginning of Parshas Bechukosai and Parshas Ki Savo describe the blessings (such as rain in the proper time) which Hash-m will send to His people as reward for following His will. All of these blessings are rewards given in this world. How can Rebbi Yakov disagree with the verses?

(a) Perhaps Rebbi Yakov does not mean that a person cannot receive reward in this world. Rather, as TOSFOS (DH Masnisin) explains, Rebbi Yakov agrees that Hash-m rewards an evildoer in this world for his good deeds so that he will not receive eternal reward in Olam ha'Ba, the World to Come. Rebbi Yakov means simply that the reward in the World to Come is immeasurably more valuable than any manifestation of the reward in this world (if it would be given in this world). Accordingly, it is not beneficial for the Tzadik to receive reward in this world. In order to give the Tzadik the best form of reward, Hash-m saves it for the World to Come.

The Rabanan who disagree with Rebbi Yakov maintain that reward in this world indeed may be more beneficial to a Tzadik, because reward in this world provides him with tranquility and comfort which enables him to perform more Mitzvos and thereby acquire more reward in the World to Come. Without reward in this world, the Tzadik's suffering would prevent him from performing more Mitzvos.

Accordingly, it is possible that both Rebbi Yakov and the Rabanan are correct. Some Tzadikim are able to serve Hash-m with all of their potential only when they have tranquility and comfort. Such Tzadikim receive some reward for their Mitzvos in this world. Everyone agrees that for such a Tzadik, "Ein Mazal l'Yisrael"; a Tzadik may receive benefits in this world due to his merits.

Other Tzadikim are able to serve Hash-m optimally despite physical suffering and material hardship. Those Tzadikim receive all of their reward in the World to Come.

Perhaps Rebbi Yakov agrees that when a Tzadik beseeches Hash-m through Tefilah for a certain benefit (because he considers it necessary for his Avodas Hash-m), Hash-m may answer his prayer and give him what he requests because of his merits. Rebbi Yakov does not disagree with the Beraisa (recited every morning after Birkas ha'Torah; see following Insight) which lists Mitzvos for which one "eats the fruits" of the reward in this world.

RASHI (DH Masnisin) apparently disagrees with Tosfos and understands that even according to the Rabanan, a Tzadik may experience suffering in this world so that he not receive punishment in the World to Come, while any reward he receives in this world diminishes his reward in the World to Come. (See Tosfos DH Masnisin.) According to Rashi's understanding of the view of Rabanan, in what way does a person receive reward in this world such that his reward in the World to Come is not diminished?

Perhaps Rashi maintains that Rebbi Yakov and the Rabanan disagree only with regard to reward written explicitly in the Torah, such as the reward for the Mitzvah of Kibud Av v'Em and the Mitzvah of Shilu'ach ha'Ken. The Rabanan maintain that the reward written in the Torah is in addition to the reward reserved for the World to Come, and it does not affect one's future eternal reward. Rebbi Yakov disagrees and maintains that the reward for these Mitzvos, like the reward for all other Mitzvos, is given only in the World to Come.

(b) RAV ELCHANAN WASSERMAN Hy'd in KOVETZ HE'OROS (Bi'urei Agados Al Derech ha'Peshat 2:4-5) cites the TESHUVOS HA'RASHBA who explains that the blessings in the Torah apply to the nation as a whole and not to each individual Jew. Rav Elchanan explains that even if there is no reward for Mitzvos in this world, Hash-m certainly rewards the people when the nation as a whole observes His Mitzvos, and that reward does not detract from their reward in the World to Come because the community as a whole is not judged in the World to Come. (See also MAHARSHA.) (For a discussion of the topic of "Yesh Mazal l'Yisrael," see Insights to Moed Katan 28:3.)