In פרשת כי תצא, קפיטל כ\"ד, פסוק כ\"ה, the pasuk says: \"כי תבא בכרם רעך\", when you will come in the vineyard of your friend, \"ואכלת ענבים כנפשך שבעך\", you're allowed to eat the grapes as much as you want till you're satisfied, \"ואל כליך לא תתן\", but do not put into your vessels. You not cannot take it home, but you could eat while you're there. And as Rashi explains that \"בפועל הכתוב מדבר\", the Torah is talking here about a worker, that if you hire a worker to work in your vineyard, so while he's working, he's allowed to eat as many grapes as he wants till he becomes full. But he is not allowed to put into his kelim to take home. Then the pasuk continues: \"כי תבא בקמת רעך\", when you will come in the standing grain of your friend, \"וקטפת מלילת בידך\", you could pick the ears of the grain with your hands, \"וחרמש לא תניף על קמת רעך\", but you're not allowed to pick up a sickle on the standing grain of your friend. And as Rashi says that this too, \"אף זו בפועל הכתוב מדבר\". This too is talking about a worker, which means that if you hire a worker to cut your grain, so the worker is allowed to take with his hands and eat from the grain, but he is not allowed to use a sickle to take off some grain for himself. This is the din the way it's written in the Torah.

Now we know that whatever the Torah says, any halachah the Torah tells us, which was told to us by Hashem, Hashem himself also keeps, as it says in Midrash, in Shemot Rabbah, פרשה ל', ט', and it's also in Yerushalmi, Rosh Hashanah, פרק א', הלכה ג', and in Vayikra Rabbah, פרשה ל\"ה, ג', and many other places, that \"מה שהוא עושה הוא אומר לישראל לעשות\", that whatever Hashem does, he tells the Bnei Yisrael to do. That means that all the mitzvot that Hashem told us to do, he himself does. As the pasuk says that Hashem is \"מגיד דבריו ליעקב חקיו ומשפטיו לישראל\", which means he tells his words to Yaakov, to the Bnei Yisrael, and \"חקיו ומשפטיו\", his chukim and his mishpatim he tells to the Yisrael, which means that not only does he tell us what to do, but whatever he tells us to do, he himself does. Similar to what the Gemara says, that הקדוש ברוך הוא מניח תפילין, השם puts on tefillin. It says הקדוש ברוך הוא מצלי, השם davens, whatever it should mean. But we do see that Hashem keeps the mitzvot that he tells us to do. Now according to that, we must say that this mitzvah that Hashem said that when a worker comes to work for you in your field, whether it's in your vineyard or in your field of grain, he has a right to eat during his work, would also apply to Hashem. Who are the workers of Hashem? It's the Bnei Yisrael. Hashem wants us to learn Torah and do mitzvot, this is the work that we do for him. And because of the work that we do for him, Hashem pays us. Just like when a person works for you, you pay him for his work, you give him a salary, so too will Hashem pay us. And this is the sachar of the mitzvot that Hashem will give us eventually. As the Chazal say in Eruvin, דף כ\"ב, עמוד א', and in Avodah Zarah, דף ג', עמוד א', and דף ד', עמוד ב', that \"היום לעשותם ולמחר לקבל שכרם\", that today, in this world, we work, we do, and tomorrow means in Olam Haba, that's when we'll get our reward. So the salary, so to speak, the sachar for our work, we will get in Olam Haba. But just like by the worker, in addition to the salary that you pay your worker, also at the time while he's working, he's able to eat from the fruit till he is full, so too, concerning the Bnei Yisrael and Hashem, that even in Olam Hazeh, in this world, while we're working, we also have a right to be full with the fruit, which is similar to what it says in the Mishnah in Peah, in the beginning of the first perek, that \"אדם אוכל פירותיהם בעולם הזה\", that a person eats the fruit from the mitzvah that he does in this world. This is not the sachar, because שכר מצוה בהאי עלמא ליכא, the sachar for the mitzvah does not apply during the time when we are in Olam Hazeh, in this world. But the fruit we are able to eat in this world too, similar to a worker that is able to eat from the fruit during the time that he works.

Now what is the meaning that we eat the fruit in this world? So this could be understood based on what the Rambam says in Hilchot Teshuvah, פרק ט', הלכה א'. The Rambam there explains all the יעודים גשמיים, all the physical promises of Hashem that he told us that if we will do Torah and mitzvot, he will give us all our physical needs. For instance, the pasuk says: \"אם בחקתי תלכו ואת מצותי תשמרו\", if you will go in my chukim and keep my mitzvot, which means you will learn a lot of Torah and you will do all the mitzvot, so then Hashem promises, ונתתי גשמיכם בעתם, I will give you your rain in your time, and you will have enough food, etc., etc. So many times in the Torah we find that Hashem promises us that if we will listen to him, he will give us all our physical needs. He will give us money, and give us health, and give us food, etc., etc., etc. So the Rambam explains there that all these are not סוף מתן שכרן של מצוות. They are not really the real sechar for the mitzvot. And he explains because מתן שכרן של מצוות is חיי עולם הבא, that the real reward for mitzvot is the life in Olam Haba, in the world to come, which is a שכר רוחני, a spiritual sechar. But what is the meaning of all these physical rewards, so to speak, physical promises that Hashem promises for us doing Torah u'mitzvot? So he says there, because הקדוש ברוך הוא נתן לנו תורה, השם gave us the Torah, and he continues, והבטיחנו בתורה, he promised us in the תורה, שאם נעשה אותה בשמחה ובטובת נפש, if we will do it with joy and with a good נפש, ונהגה בחכמתה תמיד, and we will constantly get involved in the חכמה of the Torah, so he promises us שיסיר ממנו כל הדברים המונעים אותנו מלעשותה, he will take away anything that will stop us from being able to do the תורה ומצוות, וישפיע לנו כל הטובות המחזיקות את ידינו לעשות התורה, and he will give us all the good that will help our hand, help us, strengthen us to do the תורה, כגון שובע ושלום, he will give us that we will be full in food, and he will give us peace, וריבוי כסף וזהב, a lot of silver and gold, and the purpose is כדי, he says, that נשב פנויים, we should have the time, be free, ללמוד בחכמה ולעשות המצוה, to learn the חכמה and to do the מצוות, כדי שנזכה לחיי עולם הבא, so we will have Olam Haba. In other words, the Rambam is saying that the reward for the mitzvot, that is Olam Haba. But still, in this world, Hashem also gives us all our physical needs, but not as a reward. That is that in order for us to be able to learn Torah and do mitzvot, we don't we the way to do it is if we don't have any worries. So Hashem says, if you learn Torah and do mitzvot, I will make sure that you will be able to continue and learn more Torah and do more mitzvot, and you will be free from all kinds of worries. So this is the perot that we eat while we are still in this world, while we're still in middle of our work. Which is similar to the din that, in addition to the salary the owner has to pay to the worker, the worker is allowed to eat the perot during the time when he works. When we say that Hashem keeps the mitzvot that he told us to keep, it's not only the general mitzvot, but also the details of the mitzvot. So therefore, we must say that the details of this din also applies to Hashem. The details are, in the Torah we find is divided into two parts. First it says, כי תבוא בכרם רעך ואכלת ענבים כנפשך שבעך, and if you come and you work in the vineyard of your friend, you're allowed to eat from the grapes. And then the Torah says, כי תבוא בקמת רעך, when you come in the standing grain of your friend, וקטפת מלילות בידך, you can take the ears of the grain with your hands. So the Torah divides it into two parts: there's a special din that if you work in your friend's vineyard, you're allowed to eat from the fruit, and then after that there is another din that if you work in the field of standing grain of your friend, you're also allowed to take the ears. So they're two separate dinim. So we must say that concerning Hashem and the Bnei Yisrael, that the Bnei Yisrael are promised by Hashem that they are going to get all the physical needs as the peirot, as fruit, during the time when they work, also applies to these two inyanim, to the inyan of working in the in the כרם, in the vineyard of Hashem, and also working in a regular field of Hashem. What is the difference between working in the vineyard of Hashem or working in a place where there is regular grain?

So this would be understood based on what the Tur says in Orach Chaim, סימן ר״ז, concerning the bracha of Borei Nefashot. In the bracha we say, בורא נפשות רבות וחסרונן על כל מה שבראת להחיות בהם נפש כל חי. So we mention two things: we thank Hashem for giving everybody וחסרונן, things that they are missing, and also it says to make them live with their נפש, להחיות בהם נפש. And the Tur explains that what are the two things? חסרונן, that refers to those things that a person must have for his life, for his existence. That's why it's called חסרונן, because if he doesn't have it, he's missing it, it's something that he must have. And that refers to grain, because a person must have grain, which is the main part of the person's meal, in order to exist. So that refers to the תבואת השדה, the תבואה, the grain of the field, which is similar to קמת רעך, as we say here, the standing grain of the field, which gives out bread, as the pasuk says in איוב, קפיטל כ״ח פסוק ה׳, ארץ ממנה יצא לחם, the land that from there, from earth comes out bread. And bread is needed, you must have bread for the person's life, as the pasuk says in תהלים ק\"ד, פסוק ט\"ו, לחם לבב אנוש יסעד, that bread makes the heart of a person satisfied. And then when it says להחיות בהם נפש, that also he gives to be mechayeh to give life to the nefesh, that refers on those to those things which a person doesn't need just for his existence, but it's for his pleasure. Fruits and things like that that a person could live without, but nevertheless, it adds ta'anug, it adds pleasure to the person. That's why that's only להחיות בהם נפש. Now, this is similar to כרם רעך, to the inyan of a vineyard, because a vineyard gives out grapes, which are fruits made leta'anug, for pleasure, and also wine comes from grapes, which is leta'anug, you don't have to have wine, you could drink water. So, this is the other category, which is a thing that gives you pleasure, these are things made leta'anug.

When we use these two things as a remez, as a hint, to a person's avodat Hashem, a person serving Hashem, it would mean like this: The inyan of כרם, the inyan of a vineyard, that represents a person who serves Hashem with pleasure. Inyan of קמת רעך, that refers to a person who serves Hashem because he is forced. Just like when you eat bread, you must eat it, otherwise you cannot live, so too, a person who serves Hashem because he is forced, that would be the category of קמת רעך. That means you could have a person that does everything that Hashem wants him to do, but he feels it is a burden, and he knows he must do it and that's why he does it. He does it like an eved, like a slave. We know that when a slave does things for his master, he doesn't do it with pleasure, not because he wants to do it. He knows he has to do it. Because באמת עבדא בהפקירא ניחא ליה, an eved really would want to be hefker, want to be free and not do what his master wants him to do, but he is mekabel upon himself, he takes upon himself, whether he likes it or not, the yoke of his master, the ol of his master, and that's why he does it. So, you can have a person does the same thing. He says to Hashem, so to speak, תנו לי חובתי ואשאנה, tell me what I must do, what I must do and I will do it. I have no choice. I know that you are the boss, and I must do what you want. And that's the inyan of קמת רעך. That's when a person is a worker for Hashem, and as we said before, it means that he learns Torah and does mitzvot for the sake of Hashem, he works for Hashem, but he works like an eved works for his master, like a slave works for his master. The inyan of כרם, which we said before represents ta'anug, that as the Torah says represents those things which are made for pleasure, that is a remez to a Yid who serves Hashem with pleasure, which would be more like a ben, like a son that serves his father. He doesn't do it because he feels he has to, it's a burden but he has no choice. He does it with ta'anug, he does it with pleasure. He wants to serve his father. And so too, when a Yid serves Hashem with ta'anug, with pleasure, he is like a ben to Hashem, because we know that by the Bnei Yisrael we have two מדרגות. Yidden are called עבדים to Hashem, as the pasuk says עבדי הם, they are my עבדים, my slaves, and Yidden are also called בנים אתם לה' אלקיכם, we are like children. And it says in sefarim that this refers to these two מדרגות. You have Yidden who serve Hashem like an עבד, like a slave serves his master, and that is not with pleasure, but just because he must, and you have certain Yidden who serve Hashem like a ben, like a son, serves Hashem with ta'anug, with pleasure. And generally speaking, this refers to the two names that the Bnei Yisrael have. They're called Yisrael and they're called Yaakov. As the lashon is אל תירא עבדי יעקב, \"Do not be afraid, my slave, my servant Yaakov,\" so when it says the name Yaakov it uses the term עבדי. And by Yisrael it says בני בכורי ישראל, that Yisrael is like ben. Yaakov comes from the word עקב, which means heel, or sole, that means the bottom of the foot, it's a low מדרגה. That's a person that's low, he serves Hashem but in a low מדרגה. Yisrael comes from the word לי ראש, there are the letters לי ראש in the word Yisrael, which means \"to me is my head\", that when you're a person in a higher מדרגה, like the head which is the top of the body. In addition to that, that Yaakov comes from the word עקוב, which means cheating, and Yisrael comes from the word שר, שר קל, or ישר קל, going straight. עקב is לשון עקוב, turning, crooked. ישר קל, ישר is straight, because the person who's in the madregah of a ben, serves Hashem as a ben, he is in the madregah of Yisrael, he is closer to Hashem, he is like a שר, he is ישר, etc., etc. A person who serves Hashem like an עבד, he is only בבחינת עקוב, עקב, he's low, he's like the sole, the heel, he is crooked, etc., etc. But nevertheless, we see these two inyanim. And this is what the pasuk tells us: כי תבא בכרם רעך, if you come into the כרם, into the vineyard of your friend, and friend refers to Hashem, as the pasuk says רעך ורע אביך אל תעזב, your friend and the friend of your father not let go, that refers to Hashem, he is called the friend of a Yid. So if a person serves Hashem in the form of כרם, he serves with pleasure, so the pasuk says, ואכלת ענבים כנפשך שבעך. You will eat the fruit, and as we said before, what are the fruit? The fruit are that Hashem is going to take away all the problems, he's going to give him all his physical needs, health and money and food, etc., etc. As we quoted before from the Rambam where he says שאם נעשה אותו בשמחה ובטובת הנפש, if we're going to do it, learn Torah and do mitzvot with שמחה, with joy, and with the goodness of the נפש, then Hashem says יסיר ממנו כל הדברים המונעים, he will take away anything that will stop us from being able to learn Torah and do מצות, וישפיע לנו כל הטובות המחזיקות את ידינו, and he will give us all the good. So this is concerning a person who goes into the כרם of רעך, he's in the vineyard of his friend of Hashem, meaning he serves Hashem with ta'anug. But then the pasuk continues: כי תבא בכרם, בקמת רעך, and even if you're going to come into the standing grain of your friend, meaning that you serve Hashem your friend, who is Hashem, like grain, which means something that is מוכרח, as the Torah says, something that you must do. You don't do it with pleasure, you do it just because you must serve Hashem. Nevertheless the pasuk says, even then Hashem says he will give you all the good, you're allowed to eat from the grain, that means Hashem promises that he will give you all you need even if you serve him that way. And the reason is because after all you work for Hashem, after all even though you're doing it בהכרח, but nevertheless since you are doing it for Hashem, you're working for Hashem, you're learning Torah, you're doing mitzvot, Hashem says in addition to the salary I will give you, the sachar for the mitzvot which will be in Olam Haba, even in this world while you're working you also get the פירות, you're allowed to eat the פירות even though you're not doing it with pleasure. And this is the remez that Rashi hints on the words כי תבא בכרם בקמת רעך, where it says you will come in the standing grain of your friend, so Rashi says אף זו בפועל הכתוב מדבר, this too is talking by a worker. Rashi is trying to hint to us that even this, meaning that even though this person is not working with pleasure, he's not serving Hashem with taanug, nevertheless this too is talking about a worker. And since he is a worker of Hashem, Hashem says, nevertheless I will give you in addition to the sachar, I will give you the fruit in this world, which means I will take away all the things that might stop you from learning Torah and doing mitzvot, and I will give you all the good things that will help you learn more Torah and do more mitzvot.