Every time reward (and punishment) appears in the Torah, they are always stated in physical form. For example, if we are good then the Torah promises rain in its correct time, good crops, etc. Why does the Torah not speak about the real reward for keeping mitzvos; Olam Haba? The Kli Yakar (Vayikra 26:12) has a great piece summarising seven approaches to this question found in the Rishonim. We shall briefly mention them all. a) The physical rewards here are the ‘expenses account.’ HaShem tells us that if we perform his mitzvos then He will take care of our financial situation so we will be able to devote more time to Torah and mitzvos (Rambam hilchos Teshuva 9:1) b) HaShem hid the real reward because we would not understand it with our physical and material constructs (Ibn Ezra Devarim 32:39) c) The Torah does hint at the spiritual rewards via the opposite scenarios (e.g. kareis for certain sins) (Ramban and Rabeinu Bachayei) d) These physical rewards are mentioned in the Torah to show HaShem’s hashgacha (complete supervision and control) in this world - that HaShem responds to our actions and deals with us accordingly (Kuzari 1:104-106, Ran) e) Before the Torah was given, there used to be certain forms of idolatry which promised to bring rain and further the development of crops. So when HaShem banned idolatry, He promised rain, etc. for keeping the Torah instead. But the Torah never needed to mention anything about the reward in the Next World (Rav Sa’adya Ga’on and Moreh Nevuchim) f) The Torah hints to spiritual rewards via the fact that HaShem rested His Shechinah in the Mishkan. If HaShem shows His Presence to some degree in this physical world, how much more so will we enjoy the pleasure of His Presence in the Next World (Kuzari, Ran) g) Reward in this world is based on the majority - if most people perform mitzvos then there will be ample rain, and this is what the Torah details. But reward in the Next World is calculated on an individual basis (Sefer HaIkrim, Ramban Devarim 11:13)

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