DEUT1573 See [[EXOD913]] Exodus 24:7 do SPERO 81-3

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DEUT1574 "And if I am for myself, what am I?" [Avos 1:4]. Even when I am for myself, trying with all my might to right my soul, and constantly contemplating wisdom--what am I? For man's reach is limited and lacking. Through effort and improvement he can still only achieve a small degree of virtue. [As such,] see who I am and what my life is [worth] when I am not for myself--[refusing] to make the effort and bother to mend my soul. [Man] is comparable to a field possessing poor soil; with all the effort to improve it and with all the toil in cultivating it, the field will [still] produce [only] a small amount of grain. Yet, if no effort is put into its improvement, it will not sprout or raise up any sort of vegetation; only thorns and thistles will grow. [This verse, Bereishis 3:18].

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DEUT1575 See Deuteronomy 25:13 not with us DORFFLOV 321-1 and OXFORD 12-3

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DEUT1576 A further reason [that Scripture does not elaborate on reward and punishment in the World-to-Come] is that the practice of goodness is of two kinds. One of these is concealed; none but the Creator observes it—e.g., duties of the heart, and the like. The other kind is observable in physical movements and is not concealed from other people. These are the active precepts, performed with the limbs. For the fulfillment of observable duties, the Creator bestows a visible reward in this world. For the fulfillment of inner, hidden duties, He gives a hidden reward, i.e., the reward of the World-to-Come. David therefore referred to it in language that gives expression to this, as he said, “How great is Your good that You have hidden away for those who fear You” (Tehillim 31:20). The manner of punishment--visible and hidden--is like that of reward. Proof of this is God's promise to His people that for visible service there will be visible, immediate reward in this world--as explicitly stated in parashas Im B’chukkosay (Vayikra 26)-- and that for visible, external transgression there will be visible, immediate punishment in this world (ibid.). This is because the people, as a community, are responsible only for external acts, not for what is hidden, as it says: “The hidden things belong to Hashem our God, but those that are revealed belong to us and to our children forever” (Devarim 29:28); “If the people of the community in any way hide their eyes from that person... then I will set My face against that person and his family” (Vayikra 20:4-5). In regard to the inner service and transgression of the heart, however, the Creator, may He exalted, is responsible for requiting them, in this world and the next. That is why Scripture does not elaborate on reward in the World-to-Come.

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DEUT1577 All this is Divine justice because, in your hidden thoughts and secret intentions, you chose either to rebel against Him rather than serve Him, or to serve Him rather than rebel against Him. For your outward appearance and inward disposition are equally known to Him, and He will repay you for all that He observes in you, even if it remains hidden from other people. Do you not see that a judge decides according to what has been established before him as fact, whether by witnesses or by his own senses? If he could establish what was in the mind, he would also take that into account in his decision. Since the Creator, may He be exalted, knows everything equally, it follows that He judge according to His knowledge. As it says in Scripture, “The hidden things belong to Hashem our God” (Devarim 29:28).

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DEUT1579 The acts that, to be perfected, must be wholly devoted to God when they are performed are the acts of worship, through which we hope to attain God's favor, namely, all the observable duties, performed with the limbs. In these, one’s aim in doing them might be something other than for the sake of God. One’s aim might be to adorn himself with them before other people, and to be honored and praised by people for having performed them. It is impossible, however, to curry favor or gain honor and praise by fulfilling any of the duties of the heart, because people do not know what is in one's heart. Rather, one intends them for the sake of the One Who observes, namely, the Creator alone, as it says: “I, God, search the heart and test the mind” (Yirmeyahu 17:10); “The hidden things belong to Hashem our God” (Devarim 29:28).

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DEUT1580 When the righteous are afflicted and the wicked prosper. One might say: We see some righteous individuals who obtain their livelihood only after hard work and toil, while many transgressors are at ease and pass their lives in prosperity and comfort. Our reply is that the prophets and pietists already inquired into this problem. One of them asks, “Why does the way of the wicked prosper?” (Yirmeyahu 12:1). Another says, “Why do You show me wrongdoing and look upon vice? Violence and oppression are before me; there is strife, and contention rises.... For the wicked surround the righteous” (Chavakkuh 1:3-4); “Why keep silent when the wicked man devours one more righteous than he?” (ibid. 1:13). Another has said, “Such are the wicked; ever at ease, they increase in wealth. In vain have I kept my heart pure and washed my hands in innocence. For I have been constantly afflicted, and I am chastened every morning” (Tehillim 73:12-14). Another, speaking for his contemporaries, said, “They have tried God and escaped” (Malachi 3:15). And there are many other similar passages. The prophet refrained, however, from giving an answer to explain the reason for this, because the reason for the trial of each one of the saints--and [the reason for] the prosperity in this world of each one of the wicked--differs from that of the other. [Moshe’s] comment on the matter [in the Torah] was rather, “The hidden thing belongs to Hashem our God, but those that are revealed belong to us and to our children” (Devarim 29:28). Similarly, the Wise Man said, “If you see oppression of the poor and denial of justice and right in a country, do not wonder at [His] Will” (Koheles 5:7). And Scripture says, “The Rock, His deeds are perfect, for all His ways are just” (Devarim 32:4).

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DEUT1578 One must do all for the sake of the Almighty, Who looks into one's heart as it is written (Yirmeyahu 17:10): "I am Hashem, who searches the heart and examines the innards," and [this verse]: "The hidden things are [known] to Hashem our God." Therefore, let the proud man know that if he does not take care with wisdom and zeal to rescue himself from pride, though he may possess Torah and good deeds, he inherits Gehinnom. For the evil inclination lies in ambush for him and brings arguments and rationalizations to lead him to pride in order to drive him from the world. Therefore, one must not be slack in conquering the evil inclination every day.

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DEUT1581 See [[LEV599]] Leviticus 19:17 reprove GATES 247-9

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DEUT1582 When lifetime reaches its appointed end, it is reviewed, evaluated, assessed. And the spiritual being that has shared his body to enter the realm beyond, is held accountable and responsible for everything. In the presence of the Almighty, answer must be made for things done or not done. ... How do you prepare? ... To this agonizing question our Sages have one fundamental approach: "If there is no judgment below, there is judgment above" (Midrash Rabbah, Deuteronomy v 4; Tanhuma, Mishpatim 5); but "whenever there is judgment [below] there will be none [above]" (Midrash Rabbah, Genesis xxvi 6). Heaven's sentence for our misdeed and iniquity, the only alternative – and the better alternative--is to undergo judgment below, in our earthly existence; at whose hands?--Our own. If we judge ourselves fairly and honestly, there will be no need for a Heaven to do so. Once a debt is paid, it ceases to exist. But our self-judgment must be worthy [of] the name: it must be really fair and truthful. And it must be carried out. A French proverb runs, Qui s'excuse, s'accuse: whoever makes excuses for himself, accuses himself. (Gabriel Meurier, Tresor des Sentences (c. 1575) p. 63). The honest way of self-judgment is to see that we make payment in full, insofar as we can, for every wrong committed. Did you insult someone? Ask his forgiveness. Did you unjustly withhold another's money? See that he receives it without delay. Did you fail to give as much tz'dakah, charity to good causes, as you could have and should have? Henceforth give your share. Have you failed to visit the sick to bring them cheer? To visit mourners to bring them solace? Hereafter overcome your inertia and reluctance, and make these visits. The goal to achieve is t'shuvah, a word translated as repentance, which actually means return. Pass judgment on yourself, and carry it out with integrity, so that you return to your original state of merit. Let your slate be wiped clean; return, become again the person you were before you incurred guilt. But above all, start at once. Now is the time to right the wrongs you have committed, to seek forgiveness from the people you have hurt, to make restitution while you can. In the grave it is too late. The objection could be raised, though, that human memory is rather short, especially where it concerns one's own self. Perhaps we can recall relatively few of our past mistakes and shortcomings. What then? Let us bear in mind the eloquent words of Moses our Master: "The hidden things are for Lord our God, and the overt, apparent things are for us…" [this verse]. Our task is to undergo judgment at our hands for those bad deeds of which we know; the rest we can safely leave to Heaven.

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