Whoever chooses to die in the service of the Creator rather than rebel against Him (whoever in this cause chooses), poverty rather than wealth, illness rather than health, tribulation rather than ease, and submission to GD's judgment and acceptance of His decree - such a person is worthy of Divine grace in the bliss of the World -to -Come pg 447

 One who trusts that GD will bestow grace upon him without the medium of good deeds is ignorant and foolish.  What distinguishes people of this high degree is that they guide GD servants to His service, exhibit patients and endurance in times of trial and tribulation and regard everything else as of slight importance when compared with the fulfillment of the Creator's commandments.  pg 447

 One should employ the means that will help one attain the high degree of pious who are worthy of this Divine grace.  These (means) are as follows: acting in accordance with the qualities of the ascetics who shun this world, banishing the love and preference for this world from one's heart and replacing it with love of the Creator may He be exalted,  devotion to Him, delighting in Him, feeling (spiritually) lonely in the world and among its inhabitants, and adopting the practices of the prophets and pietists.  And then one should have trust in GD that He will bestow grace upon him as - He bestowed grace upon them- in the World to Come. pg 445

GD bestows grace on his chosen and treasured ones in the World-to-Come, a great bounty of indescribable good.  The proper way of relying on GD in this regard is as follows.   One should employ the means that will help one attain the high degree of the pious who are worthy of this Divine grace.  

 One of the pious used to say, "If a strict accounting were made of what one owes GD for the kindnesses He has bestowed upon him, no man would ever attain the reward of the World- to -Come for his deeds except by GD grace toward him.   Therefore do not rely on your deeds." pg 445

 A person should not rely on his good conduct and confidently assure himself that he will be rewarded for it here and thereafter.  Rather he should be active and vigorous in showing gratitude for the Cerator's favor continually bestowed upon him but not out of hope for future reward that will be due him for his actions.  In this regard, he should trust in GD after doing his best to repay the debt of gratitude he owes the Creator for His great kindness toward him.  pg 445

 The Chachamim say "When one bows at the word baruch (in Shemoneh Esrei), he must bow low enough to see and issar a coin opposite his heart (Brachot28b). This can be interpreted as "Bow and lower yourself to the point where you will see i ssur -borbidden actions and sin in your heart"... This could be what Chazal alluded to when they taught that "one who does not bow during Modim (in Shemoneh Esrei) after a while his spinal column is transformed into a serpent"(Bava Kama 110a)... That is, if he does not bow low enough to see an issar opposite his heart.  As we explained, this alludes to the ability to perceive one's shortcomings, and this is achieved through bowing and humbling oneself rather than imagining that one is perfect a lacking nothing.   Such a person never exerts effort to work through the seven levels of divine service, and such a person's spine transformed into that very serpent ( serpent in Gan Eden the original cause of sin ) that is th...

 Trusting in GD in regard to what He promised the righteous concerning reward in this world and the next for their devotion that He will grant it to those who deserve it and also punish those who deserve it is incumbent upon the believer.  Trust in GD in this matter is essential to perfect faith in GD pg 443

The goal of the reward of the World-to-Come is none other than to cling to GD and to draw near to His supernal light, and this can be attained only by one who finds favor before GD.  This is the way of offering inducement or deterrence. It must suit the time and the place. Understand this! pg 443

 In regard to the inner service and transgression of the heart, however, the Creator, may He be 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.   Another reason is that in the reward and punishment mentioned in Scripture, the prophet speaks with the people of this world about reward and punishment in this world.   pg 443

 GD promised His people that for visible service, there will be visible, immediate reward in this world, as explicitly stated in Parshas Im B'chukkosay, and that for visible external transgression, there will be visible immediate punishment in this world.  This is because the people; as a community, are responsible only for external acts, not for what is hidden pg 441