Yesterday we discussed how the Rambam understands that reward of mitzvot does not exist in this world. Temporal reality is but a corridor into a future purely spiritual existence, and no good experienced in this physical life could possibly be a reward for a mitzva. Spiritual goodness cannot be properly answered in physical terms. But, when a person does good, God helps the individual along, so that he or she will be able to do more good, and thereby grow more spiritually. Part of this assistance to stay on the good path and be able to develop further is the physical prosperity and success that God may confer upon one who keeps mitzvot. Similarly, the coming of the messiah does not constitute a reward for the good of mankind. It is not the aim; it is merely functional. Humanity will come to a time in which this temporal world will be run in an optimal manner for people to become immersed in wisdom, and do good, in order to merit the world to come.

The Ramchal (Rabbi Moshe Chaim Luzato), in his succinct philosophical tract: Derekh Hashem, disagrees on both points. Firstly, he offers a multiplicity of reasons why God may give one a good life in this world. They include arguments to the general tune of reward and punishment, but also considerations of varying individual missions within the general cosmic plan and framework. One may receive reward in this world for one's mitzvot, but it would be very unfortunate. Secondly, the Ramchal is of the opinion that the future final and ultimate reward is not a purely spiritual existence, but a refined physical one. These two points are connected. According to the Rambam, there is a basic lack of correlation between the spirituality of mitzvot and the physicality of this world. Therefore, no kind of good life in this world could actually reward the spirituality of even rationally moral behavior. Even the coming of the messiah is part of the physical corridor, preparing us for infinite spirituality. The second part of the Shema does not relate in any sense to reward for good deeds, but should rather be seen as a description of the ideal existence we shall live in this world, if we observe mitzvot in an ideal way. But according to the Ramchal, the issue is more complex. Physical existence will in the future be refined; the world will change drastically, and spiritual meaning will be intertwined with a physical reality. Even before then they are not absolutely incongruous.

In the last chapter of his Hilkhot Teshuva, the Rambam speaks of the importance of one's serving of God not being for ulterior motives. What is novel in his argument is his identification of the correct intent that one should have, and hence, a surprising description of the types of considerations considered motives which are external to the proper reason for action. Only acting out of love of God, identification and closeness, may be considered proper, and everything else, while important, is far from ideal. Serving God in order to receive reward, even spiritual in the world to come, is not service out of love and identification; the Rambam therefore considers it an ulterior motive.

We therefore miss little when we find the second part of Shema describing non-meaningful physical reward. Were it to describe the ultimate spiritual setting, it could be dangerous to contemplate, as it would distract us from the proper aim in life: serving God out of love and identification. In our inability to even fathom the real meaning of a purely spiritual existence, and the spiritual danger of working for it, we are told to think about how God helps us serve Him. Every day we read about how God responds to humanity through the physical reality in which we live. This is not a reward; it is a response.

Shlomo Dov Rosen