Do We Need Blessings and Curses?

Rabbi Reuven Mann

This week’s Parsha, Re’eh, takes up the doctrine of Reward and Punishment, which is central not only to Judaism but to virtually all religions. The Torah emphasizes in many places that while one’s lot in life, including material situation, health, and longevity, is significantly affected by how one lives, there is also a deeper metaphysical dimension to consider.

The Role of Blessings and Curses in Torah Observance

According to our Parsha, one’s religious behavior also plays a role in determining their Matzav (practical situation). This is made clear in the opening verses of our Sedra (Torah portion) in which Moshe states:

“See, I present before you today; a blessing and a curse. The blessing; that you hearken to the commandments of Hashem, your G-d, that I command you today. And the curse, if you do not hearken to the commandments of Hashem, your G-d, and you stray from the path that I command you today; to follow gods of others, that you did not know.” (Devarim 11:26-28)

Thus, it is very clear that there are material consequences that ensue from one’s embrace or rejection of Torah. This message, however, requires elucidation. We must ask, why is Moshe making this type of appeal to Bnei Yisrael (the Children of Israel)?

Reward and Punishment: A Judaic Perspective

It is interesting to note that the contemporary Kiruv (Jewish outreach) movement’s methods seem to avoid this type of appeal. Instead, they stress all the positive emotional and spiritual benefits that are associated with the Torah lifestyle. Their pitch is that one should carefully consider one’s current way of living and recognize the many ways it can be improved by observing the commandments and being part of a vibrant Jewish community.

The Intrinsic Value of the Torah Lifestyle

Nevertheless, in its plainest form, the notion of practical enticements and scary threats seems out of touch with the basic character of the Torah which is depicted as “More desirable than gold, and much fine gold; sweeter than honey and the drippings of the honeycombs” (Tehilim 19:11). This means that if people truly recognized the beauty and wisdom in the Mitzvot, they would naturally be drawn to them without the need for fear-based incentives. What then is the role and religious function of the “Blessings and Curses”?

In all other religions, the promise of rewards and the threat of punishments are absolutely essential to their survival, since the religion could not function without them. Why would a person surrender many of this world’s pleasures to conform with the requirements of the various religions?

In my opinion, if the non-Jewish religions would declare that there were no supernatural consequences for either obedience or rebellion, they would instantly lose an overwhelming number of their adherents. After all is said and done, most religious people make sacrifices because they fear death and seek the ‘eternal life’ their religion promises.

Judaism is completely different in this respect. It never speaks about “Paradise” and only indirectly alludes to eternal life by saying “You shall surely send away the mother and take the young for yourself; so that it will be good for you, and you will prolong your days” (Devarim 22:7) which the Rabbis take to be a reference to “a world that is completely prolonged” i.e., eternal.

The Torah is not asking anyone to give up the pleasures of this world. To the contrary, the Rambam refers to people who practice asceticism and deny themselves all the enjoyments of this world, in the belief that inflicting pain on themselves is somehow a service of Hashem, as fools akin to idolaters.

In fact, says the Rambam, one should pursue the path of moderation, which means one should avoid the extremes of both denial and indulgence and satisfy one’s physical needs in order to be in the best possible condition to serve Hashem. The wisdom of the Torah and the discipline of the Mitzvot transform the person into a highly intelligent, just, and compassionate individual who lives a very meaningful and gratifying life.

In fact, the Torah life is the most sensible and attractive one to live, and does not need to point to external incentives to make it the correct religious choice. A wise person would embrace the Torah way of life for its own intrinsic value, even if there were no other blandishments. Therefore, we must understand the role of the “blessings and curses” in the framework of Torah Judaism.

Understanding Olam HaBah and Spiritual Rewards

The Rambam maintains that while the rewards referred to in the Torah pertain to physical benefits in this world, such as success in one’s endeavors, material goods, peace, and the like; nevertheless they are not the ultimate “prize” one receives for religious obedience. The highest reward is that which a person experiences once the soul is detached from the body in the environment known as Olam HaBah (World to Come). This is what he refers to as “the ‘Good’ which contains no Bad and the ‘length of days’ which are endless” (Hilchot Teshuva 8:1)

The type of “joy” which is stored up for the righteous in that future is beyond the capability of anyone, even a prophet, to imagine or describe.

[Note: It should also be mentioned that Judaism maintains the concept of Chelek (Portion) with regard to Olam HaBah. Not everyone partakes of it to the same degree. Rather, says the Rambam, one’s share in it is in accordance with the level of Torah knowledge and good deeds that he has acquired. Therefore, a wise person is not complacent in these matters and should not be comforted by the general thought that, most probably, they have a good chance of making it to the next world. If, indeed, that is important to them, then they should also strive to obtain the greatest portion of it that they can aspire to. Complacency in the life of righteousness is not Hegyoni (sensible).]

The Rambam asks, if the ultimate reward is that which the Tzadik (righteous one) attains after death, what is the value of all the physical inducements that the Torah holds out before us? He explains that these material goods are not really “rewards”. Rather, when a person seriously engages in the attempt to elevate himself through meaningful Torah study and intense performance of Mitzvot and general good deeds, Hashem helps him to attain all the practical things that he will need to live the life he has chosen. Thus, one who is “searching for Hashem” will have ample freedom to attain higher levels of spiritual development and, consequently, a greater share of Paradise.

It therefore emerges that if one fulfills the Torah lifestyle properly and develops all the virtues that it entails, he will have the best possible life in this world and will inherit the World to Come.

The Rabbis teach, “All of Israel have a share in the World to Come” (Sanhedrin 10:1). This refers to those who believe in the fundamentals of Judaism and do not renounce their identification with Klal Yisrael (Jewish People). That is the starting point. We have the ability to enhance and significantly enlarge the portion of eternity that constitutes our birthright.

May we merit to discover the real value of Torah, and be motivated to study and observe it because of its own intrinsic value and the love of our Creator. Who, in His Divine Kindness, bequeathed it to us, His chosen People.

Shabbat Shalom.

Questions? Comments?

Please reach out to Rabbi Mann on WhatsApp at 050-709-2372 or by email at rebmann21@aol.com.

Alternatively, contact Mitch Rosner on WhatsApp at 054-426-3419 or by email at mitchrosner@gmail.com.