When we realize that Olam Haba, The
World to Come, is the ultimate reward for all we do in this world, it is
strange to think that it is not mentioned even once in the entire
Written Torah! The Kli Yakar in Parshas Bechukosai (Vayikra 26:12) brings seven
explanations from various sources for this. (In order to fully understand the
context of some of these answers, please review the surrounding pesukim in
Parshas Bechukosai.) They are as follows:
1. Rambam- All the good
things mentioned in Parshas Bechukosai are listed to tell you that if you serve
Hashem, He will remove all obstacles in your path (i.e. famine, sickness, war,
etc.). However, the ultimate reward of Olam Haba is not mentioned in order that
you continue to serve Hashem lishma, with true intentions, without
any thoughts of reward or punishment. (Hilchos Teshuva 9:1)
Next, the Kli Yakar brings an Ibn
Ezra in Ha’azinu (Devarim 32:39) which explains that the Torah was given to
each and every Jew. However, the ideas of Olam Haba can only be understood by
one in every few thousand people since they are very deep.
There are two different opinions as
to what he is saying here, which are also the next two answers.
2. Kli Yakar- It is difficult
for Human Beings who are physical, to comprehend the reward of Olam Haba which
is completely spiritual. Therefore, since most people could not understand
these concepts, the Torah hid it from all except for a select few.
[Diyuk from this answer: From
this explanation, we see an amazing idea. The concept of Olam Haba was only
given to a few people who were on a high enough spiritual level that they could
relate to the spiritual ideas while still in this physical world. It was up to
these people to study these ideas and relate over to us that which they could
explain on our level. But not everyone has a fair share in the understanding of
Olam Haba (at least in this world). However, the Ibn Ezra says that the entire
nation received the Torah. Not just a select few, everyone! This means that the
entire Torah, without any exceptions, can be explored and understood by every
single Jew. There are no parts of the Torah where we can claim that they cannot
be understood or applied to our lives. Everything contained in it is relevant.]
3. Rabbeinu Bachya, Ramban-
All the ideas mentioned in this week’s parshah seem to be simple acts of
nature, however, when a person looks into these ideas with an open mind, it’s
easy to see that they are nothing of the sort. For example, it is not natural
for rain to fall every week at the same exact time (see Vayikra 26:4 Rashi).
The other ideas also come out this way when you look into them. However, when a
person reaches a certain level where their Neshama, soul, has a
certain effect on their physical surroundings, it makes complete sense. (Writer’s
interpretation: So the Torah doesn’t have to talk about Olam Haba since if your
Neshama reaches that level it’s supposed to reach, it will be obvious to
you that there must be a world beyond this physical one.)
4. Rabbeinu Nissim- In those
days, most people did not believe in Hashgacha Pratis, Divine Providence. Either
they believed in predetermined destiny or that Hashem completely left this
world after creation. So in this Parshah, Hashem wants to show that people who
do good will be rewarded (or if they do evil, will be punished,) in this
world where everyone can see the results. If He left complete reward and
punishment for Olam Haba, it would be impossible for anyone to guarantee that
there actually is reward and punishment.
There is a discussion in the Sefer
HaKuzari between the Narrator and the King where the King asks that if
death leads to your reward in Olam Haba, why does nobody want to die? The Kli
Yakar uses this and the opinion of Rabbeinu Nissim as an answer that the Torah
only speaks in terms of what a person actually wants.
5. Rabbeinu Saadya Gaon- Before
Kabbalas Hatorah, the Giving of the Torah, everyone served idols. After
Hashem gave the Torah, he had to guarantee Bnei Yisrael that they would receive
the same things from him that they expected from the idols. Since the idols
only promised physical gifts, Hashem did the same. However, Olam Haba, which is
only a Jewish idea, Hashem did not have to tell them about straight out.
6. Sefer HaKuzari, Rabbeinu
Nissim- One of the greatest gifts that Hashem gave us was the ability to
have a Mishkan and a Beis Hamikdash where Hashem would rest his Shechinah in
this world, giving us a connection to Hashem in the physical world. This idea
is mentioned several times throughout the Torah. Says Rabbeinu Nissim, if the
Shechinah can connect to Bnei Yisrael in the physical world, all the more so
after our spiritual selves separate from our bodies by death, they will be able
to connect to Hashem. (However, this is only when the Mishkan or Beis Hamikdash
is standing which can only happen when we keep the Torah and Mitzvos.) So,
similar to answers 3 and 4, really there is no need to mention Olam Haba in
this context since for anyone who thinks hard about it, it is obvious.
7. Ramban (Devarim 11:13) -
When deciding on whether to reward or punish the world at large, Hashem looks
at the actions of the world as a whole. In those cases, even wicked people
receive the good with the righteous and the righteous will receive the evil
with the wicked. This is what this parshah discusses. However, the reward of
Olam Haba is based on an individual’s performance. Therefore, it has no place
in this week’s parshah, but rather, it is referenced by other mitzvos such as
Honoring Your Parents.
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