בס”ד
A THOUGHT ABOUT PARSHAT BECHUKOTAI 5785
The True Reward of Mitzvot: Beyond Material Blessings to Spiritual Growth Leviticus 26:3-4
| 3 If ye walk in My statutes, and keep My commandments, and do them; | ג אִם-בְּחֻקֹּתַי, תֵּלֵכוּ; וְאֶת-מִצְוֺתַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם אֹתָם. |
| 4 then I will give your rains in their season, and the land shall yield her produce, and the trees of the field shall yield their fruit. | ד וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם; וְנָתְנָה הָאָרֶץ יְבוּלָהּ, וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ. |
At first glance, Leviticus 26 seems straightforward: “If you follow My commandments, I will bless you with rain, peace, and abundance.” A kind of spiritual contract—do good, and G-d will do good in return. But anyone with some life experience knows it’s not that simple. Even people who sincerely try to live a good life experience hardship. And according to the Talmud (Kiddushin 39b), the true reward for mitzvot is only given in the World to Come. So how should we understand these verses?
What Rashi and Ibn Ezra Say
Rashi, usually known for giving the most direct and rational explanations, makes a surprising point here: the verse isn’t primarily about keeping commandments—it’s about immersing yourself in Torah study. Ibn Ezra agrees, emphasizing that the verse calls for learning, teaching, and doing the Torah. You can study all you want, but if you don’t act on what you learn, the study is of no value.
Alshich: This World Is Not Reward, but Preparation
The Alshich (16th century, Safed) offers a deeper reading of the apparent contradiction: Does G-d give material reward for mitzvah observance, as this verse suggests, or is all reward deferred to the next world, as the Talmud teaches?
He aligns with the Talmudic view that the ultimate reward for a mitzvah is in the World to Come. So what are these blessings—rain, peace, abundance—in this chapter?
According to the Alshich, these blessings are not rewards but tools—divine favors granted to someone who walks in G-d’s ways, so that they may continue their spiritual journey without distraction. Think of an employer who says, “You’re doing your job well, so I’ll make sure you have a great workspace and a new laptop.” It’s not part of the salary—it’s there to help you succeed.
So too, G-d grants rain, food, and peace not as payment, but so that we don’t need to struggle just to survive, and can instead focus our energy on Torah study, prayer, acts of kindness, and fulfilling mitzvot. These blessings are not the goal, but the platform to build a life of spiritual growth.
Why Does It Begin with Rain?
Rashi explains that “rains in their season” means rain at times that cause the least inconvenience—at night, or just before Shabbat. This shows G-d’s intimate concern with human well-being.
Ramban goes further, describing rain as the first and greatest blessing, since it affects the entire natural order. It purifies the air, nourishes the earth, brings health, fertility, and balance to the world. A society where rain falls at the right time is one in physical and spiritual harmony.
Deeper Meaning of Rain and Fruit Trees According to the Alshich
The Alshich also offers a more esoteric understanding of these blessings.
- Rain represents shefa elyon—a heavenly flow of divine abundance from higher realms. It symbolizes that the spiritual channels have been opened. When a person performs mitzvot with genuine intention, they open these heavenly gates. The rain becomes more than water—it’s a spiritual nourishment affecting the entire world.
- The fruit of the field represents the human being. The Alshich quotes Deuteronomy 20:19: “Ki ha’adam etz hasadeh” – “For man is a tree of the field.” Fruit-bearing trees represent people who do mitzvot. Their “fruits” are good deeds, wisdom, character, and positive influence. A person who walks in God’s ways becomes a source of blessing for the world.
The True Reward: Schar Mitzvah Mitzvah
In addition, Alshich aligns with the Talmudic principle: שכר מצוה מצוה (Schar Mitzvah Mitzvah) — the reward for a mitzvah is a mitzvah. This means the reward for doing a mitzvah is not necessarily a material blessing, but the opportunity to do more mitzvot. Physical blessings (rain, harvest, peace) are gifts that enable a person to continue growing spiritually.
What Can Noahides Learn from This?
This message is not limited to the Jewish people. Noahides—righteous individuals from the nations who uphold the Seven Universal Laws—can find deep meaning here as well.
Maimonides (Rambam) writes in Hilchot Melachim 8:11 that a non-Jew who accepts and observes the seven Noahide laws because G-d commanded them through Moshe is considered among the Chassidei Umot HaOlam—the pious of the nations—and has a share in the World to Come.
For them, too, the principle applies: the true reward is spiritual and eternal. But G-d may still bless those who walk in His ways with health, stability, or peace—not as payment, but as opportunity. Like with the Jewish people, these material blessings serve as tools for spiritual advancement. They are not the end—they are the beginning: an invitation to grow, to uplift others, and to deepen one’s connection with the Creator.
Conclusion: Material Blessings as Spiritual Tools
The Torah does not promise material wealth as the ultimate reward. The true reward of a mitzvah is a deeper connection with G-d—something that fully manifests only in the World to Come. But G-d may grant us physical blessings—peace, rain, sustenance—as support to grow in our divine mission here on earth.
Rain and fruit are not endpoints, but an invitation: use them well, and become a blessing yourself.
Thus, Leviticus 26 is not an outdated tit-for-tat promise. It presents a profound spiritual vision: If you commit yourself to G-d, He creates the conditions in which you can flourish—like a tree planted by streams of water, that yields its fruit in season (Psalms 1:3).
By Angelique Sijbolts
With thanks to Rabbi Tani Burton for the feedback
Sources
Inspired by Alshich, Rashi, Ramban, and Netivot Shalom—with an open heart for all who seek God, Jew and non-Jew alike.
See also: HOW TO BECOME A CONSIOUS NOAHIDE
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