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.  The manner of punishment, visible and hidden, is like that of reward. pg 441  

 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 _eg, 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. pg 441

 The government had a case against a certain Jew.  The courts ruled found him guilty, and he was sentenced to death by hanging.  His last request was that they notify his sons of the verdict.  The sons were notified and immediately set out to see their father.  On the way, they stopped in Lizhensk to see Rebbe Elimelech and asked him for his advice.  The Rebbe answered that they had nothing to fear their father would not be hanged.  Comforted, they set on their way   However, when they arrived, they saw that nothing had changed.  On the designated day, their father was brought forth to be hanged, and no one said a word to save him.  Before the sentence was to be carried out, they read the charges and the verdict that had been pronounced.  However, when the officials went to retrieve the necessary documents, they could not find any of the papers relating to the judgment and could not proceed with the execution.  They hasten...

 Punishment, however, in this world and the next is justly deserved, a debt that man must pay only that GD's grace overcomes it in both worlds pg 441

 Any reward bestowed upon him by the Creator is not deserved on account of his deeds but is the result of GD's grace toward him.  pg 441

 If the Creator were to hold a man strictly to account in demanding gratitude for these favors, all his good deeds would be neutralized and erased by the smallest of the Crator's favors toward him. pg 441

 Even if a human being's good deeds were as numerous as the sand of the sea they still would not be equal to even one of the favors bestowed upon him by the Creator may He be exalted, in this world all the more so if he committed a sin.  

 Reb Yechezkel of Kozmir said in the name of the holy Rebbe Elimelech that Korach's intentions were surely not solely for self-honor, pride, and vanity as it seems on the surface. Surely, his whole manner of divine worship was shrouded in secrecy.  Even so, since his ways caused strife and arguments. H'shem doesn't need the services and the secrets when they emanate from strife and separation.  Mepeninei Noam Elimelech pg 236-237

 When the upright individual has acquired the merit of promoting righteousness in others together with the merit of his own righteousness and the merit of his faith and patient submission, he will be considered by the Creator worthy of receiving the reward of the World-to-Come pg 439

One factor that qualifies him for reward in the world to come is that he enlightens others in the service of the Creator May He be exalted, and teaches them proper conduct. pg 439

Another reason is that a person does not become worthy of reward in the World to Come on the strength of his good deed alone. Rather, in addition to these, there are two factors that qualify him for such reward from GD. pg 439  

 The Creator may He be Exalted held out to His people promises of immediate rewards and threats of immediate punishment, knowing that as soon as they would be trained for His service, their ignorance of reward and punishment in the next world would be banished.  Their aim in serving would be for His sake alone, and they would comply with His service to draw near to Him  The same can be applied to all passages in the Scriptures that ascribe corporeal attributes to the Creator, may He be exalted.    pg 439

 Hahsem's paths of divine service are many.  But whatever path one takes, the main thing is that the service of GD should be done out of love in order that one will come to cleave to Him with deveikus . TheChovos Ha'Levavos writes in the chapter on separation "Prishus" that the fundamental type of separation is achieved in a house full of people by separating yourself from them in your thoughts, imagining that the room is empty except for you attaching your thoughts to GD alone so as not to take notice of others to the point where you can imagine that no one else is there at all. MePeninei Noam Elimelech pg 228

 If the father promises him things that bring him immediate pleasure, such as food and drink, attractive clothing, a nice wagon, and the like, and threatens him with immediate discomforts, such as hunger, nakedness, spanking, and the like, while reassuring him with convincing tangible arguments and clear and truthful evidence, it will be easier for him to endure the strain of discipline and bear with its difficulty.  When he reaches adolescence, and his mind has matured, he will understand the intended goal of his training and direct himself toward it, while the pleasures for which he had been so eager at the beginning of his way will appear unimportant to him.  Such an upbringing proves to be a great kindness toward him.p0g 437/439  

 Another reason is that the people were in a state of ignorance and deficiency of understanding which is not hidden in the Scriptural account.   The Creator acted toward them as a sensitive father would act toward his little child when he wants to train him gently step by step as it is written, "Israel was a child and I loved him" ( Hoshe'a 11:1) When a father wants to teach his young son wisdom, which (ultimately ) will enable him to ascend to the higher levels, but which he cannot presently understand if he tries to induce the child to learn by saying to him, "Endure the strain of discipline and instruction so that through them you may ascend to esteemed levels"  The child will be unable to bear it and will not listen to him because he does not understand it.  pg 437

 One of the reasons the prophet has told us nothing in his book of punishment in the next world is that the form of the soul apart from the body is unknown to us; still, less do we know what brings it delight in that state or causes it to suffer.   GD did, however, explain this to those who could understand its meaning as He said to Yehoshua, "I will let you walk among those who stand here" (Zecharyah 3:7)  This was not to be while his soul was still joined to his body but was an allusion to the state after death when the soul in its simple and refined condition divested of the body and no longer using it assumes the form of the angels if it was purified and radiant and its deeds were good in this world.   Another reason is that the doctrine of reward and punishment in the World to Come was received by the common people from the prophets in the form of oral tradition and was grasped by the wise through their intellectual faculties. They, therefore, did not ...

 The matter of reward that a person merits by his good deeds in this world and the next takes two forms. Reward in this world alone and reward in the next world alone. Sometimes a person merits both on account of a single deed.  This matter was not explained to us in detail. Rather the Creator promised His people general reward for general observances and did not state specific rewards for specific acts of service in this world as He did in regard to punishment for transgression where he states which acts make one liable for stoning, burning decapitation, or strangling; forty lashes; death (the form not expressly stated) premature death; payment of a monetary fine_ twofold, fourfold, or fivefold pay m for damages by an ox a pit beast's teeth or fire for wounding another person seizing his private parts defamation and the like  But of reward and punishment in the net world the prophet has told us nothing in his book for several reasons. pg 435

 When the Creator brings about a good deed through his agency, he should consider it a favor to himself from the Creator May he be exalted.  He should neither rejoice when people praise him for it nor desire that they honor him for it because this would make him proud of his actions; his heart's devotion and purity of intention would be spoiled, the deed would be ruined, and its reward lost.   I will elaborate on this later in the appropriate gate with GD's help. pg 435

 It seems wondrous and strange that Tzaddikim need to take charity for their livelihood.   Shouldn't they receive their sustenance directly from the hand of our Father in Heaven?  Rebbe Elimelech of Lizhensk answered that this happens so that certain people can draw close to the Tzaddikim to rectify their Nefesh- Ruach- Neshamah (Life-Spirit- Soul-three components of the soul)by associating with the Tzadikim through the money they give him.  Sometimes someone will come to a Tzaddik and request some physical benefit from him, but the Tzaddik can see that his soul also needs rectifying Since they are not aware of it, H'shem sends them some other reason to seek the Tzaddik, and they must go to the Tzaddik to ask him to pray on their behalf.   With the money they give for the Tzaddik's help, he can do good for their soul as well.  MiPeninei Noam Elimelech 222