How could a dog be entitled to reward?

This Rashi becomes difficult to understand when we take into account that we are dealing with animals. Animals are instinctual in their reactions.Granted, they can be trained to act in a particular manner, but they don’t have a conscious “I” that can weigh the different options, and decide to do or not to do. In all of the physical Creation, only man was given that capacity. So how can a dog receive reward for its actions?

 

But even more, before this event, HASHEM told Moshe that the dogs would not bark. The Rishonim explain to us that it was a miracle. HASHEM stopped them from barking to further show His glory. Surely they don’t deserve reward for something that wasn’t even in their control.

Two systems in Reward and Punishment

The answer to this is based on a deeper understanding of reward and punishment. When an act is judged, two components  are weighed: the outcome of the act and the intention behind it. The outcome is measured by effect -- what was accomplished? How much? To what extent? Intention is far more subtle -- what was your motivation? What was your meaning? What was your purpose?

Different systems of Judgments

When we judge people, we focus mostly on their intentions. If you intended to harm me, I will harbor ill feelings towards you whether you succeeded or not. Since you meant to harm me, I feel you are owed retribution. On the other hand, if you intended to help me, whether you were successful or not, I still am obligated to appreciate your good intentions.

HASHEM judgment is far more exacting

When HASHEM judges, however, the system is far more exacting.  Intentions and outcomes are often separated, each one weighed independently of the other.

 

The reason for this is based on HASHEM’s involvement in this world. One of the most basic tenets of our belief system is that nothing happens by chance. HASHEM created, maintains, and orchestrates this world. In truth, man can accomplish nothing in this world. Every action, every outcome is determined by HASHEM.

 

If Reuvain was predestined to live to be 120, I can neither harm him, nor help him. HASHEM will insure that His decree is fulfilled – and I am powerless to change it.

 

To allow for reward and punishment, HASHEM created a system whereby it is considered as if man determined the outcome. If I am the one acting on the scene in certain situations, the result is attributed to me. It is credited to my account -- even though that outcome was inevitable -- because HASHEM had so planned it.

 

In our case above, if Reuvain’s time was in fact up, I might well be allowed to be his murderer. I will be held accountable even though his death was decided long before I picked up the gun. I am considered the one who did the act. 

 

So too, if a person intended to harm an individual but unintentionally helped them, while he is punished for his intentions to harm another person, there is reward due to him for the good that came  from him. Even though he didn’t intend that good,  it was brought into the world through him, so in the system of reward and punishment, he is credited for that act.

 

Through the dogs a greater Kiddush HASHEM came about

The answer to the Rashi seems to be that via the dogs, there was a greater Kiddush HASHEM. Anyone, whether Mitzri or Jew, saw a greater revelation of HASHEM because as an entire nation walked out, not an animal stirred. Through the animals a greater good was brought, and for that they deserve reward. Granted they didn’t intend it - they are animals - but through them came out a good which is attributed to them, and for that they deserve reward.

 

How much are my mitzvahs worth?

There is a tremendous lesson for us in this concept. We often are self-critical of our Avodas HASHEM: How much kavanah do I really have during davening? How well do I really use Shabbos? How much am I truly accomplishing?

 

While it may be true that there is much room for improvement in what we do, it is important that we don’t lose sight of the impact of what we do. If a person is engaged in mitzvahs, even if they are not on the highest level of purity,  as long as the mitzvah is done, the person is credited with it. Benching with Kavana is infinitely more impactful than Benching without kavanah - but Benching without Kavanah is still Benching. It still is a mitzvah. It still changes me and the world I live in.

 

This concept applies for everything that we do. As practicing Jews, we are constantly engaged in mitzvahs. Many may be by rote, but I am performing them. If I say 100 Brochos a day, I have praised HASHEM 100 times that day. If I eat only kosher food, it may be solely by habit, but I still never eat treif, I eat only Kosher, and have chosen that lifestyle, and I am constantly engaged in it and for this, I will receive reward.

 

Credit for affecting others

This even goes a step further. Every action that we perform affects others. If in my business dealings, I act in a scrupulously honest manner and another Jew see this and himself adopts that practice, I am given credit for his increased honesty. That is true even if he long ago forgot that I was the source of his change.

 

The ramifications of this concept are astounding. On the good side as well as on the bad, whatever we do affects ourselves and others. If I act in a manner not befitting a Jew and others see me, it likely affects them. If they in turn adopt certain bad behaviors, that is credited to me. On the flip side, if I engage in appropriate activities and become a model for what is good and proper, I will be credited with the mitzvos of everyone I influenced whether I intended it or not. Our actions count beyond what we imagine - even if they aren’t on the highest level of perfection.

 

 

 

For more on this topic please listen to Shmuz #79 -  Reward and Punishment