Reward in this world and the next that a person merits by his good deeds in this world. This 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 observance and did not state specific reward for respective acts of service in this world as he did in regard to punishment for transgression. But of reward and punishment in the next world, the Prophet has told us nothing in his book for several reasons. One of these 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 pg 437

 "Today a blessing and a  curse" You should see yourself as if just today you began a new to serve with both the traits of love and fear of H'shem  Blessing alludes to love, and curse alludes to fear  Noam Elimelech  Mipeninei Noam Elimelch  The Bal'a Shem Tov asks on the mishnah "הוי דן את כל האדם לכף זכות" "Judge evey person favorably"(Avos1:6) Is every person supposed to make himself a judge?  Who appointed him and gave him semichah?  The answer is that yes, he is a judge by viewing his friend favorably, he is passing judgment on himself." (When one judges others favorably, the heavenly court judges him favorably as well, and the opposite is also true) HaRav Yakkov Galinsky  V'Higadeta 

 One should be careful to keep his good deeds hidden from anyone who has no need to know of them, for if they remain hidden, his reward is greater than if they become known. If he is unable to conceal them, he should remember the principle stated earlier that neither help nor harm proceeds from any creature except with the permission of the Creator, may He be exalted.  When the Creator brings about good deeds through his agency, he should consider it a favor to himself from the Creator  He should neither rejoice when people praise him for it nor desire that they honor him for it becasue 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 

  The Baal Shem Tov says in the name of his Rebbe that the number of times someone wishes a Ktiva V'Chatima Tova   כתיבה וחתימה טובה   from the 15th of Av till Rosh Hashana is the amount of Osher that will be waiting for him when he is judged on Rosh Hashana  The Noam Elimelech writes in Tzetel Katan  A person was born to break his nature  If a person was born with a stubborn nature, he must do everything he can to the opposite for 40 days,   If he is lazy, he must do everything immediately for 40 days to break his nature from going to sleep to waking up and jumping out of his bed to all his activities throughout the day  Rav Ashkenazi  In honor YAHRZEIT OF MARAN REB AHARON OF BELZ ZT'L - בא א''כ -   (Friday) Two Nights -Two Children Maran Rebbe Aharon wanted to travel to Lizensk for the yahrzeit of the Rebbe Reb Elimelech zt’’l.  His chassidim searched for a place for him to stay and found an apartment by a Gerrer Chassid who...

 The proper way to rely on GD in regards to external duties that affect others as well for benefit or for harm, is to keep the thoughts of all these and of similar activities in one's heart, resolve to do them and pursue them in accordance with this duty to exercise free choice as we mentioned when treating the fourth group. His sole aim should be to draw near to GD, not to make a name or win honor for himself, be regarded by others, or have power over them. Then, having done his utmost, he should put his trust in GD that he will be able to accomplish what he had intended to do in accordance with His Will. 

In the actual performance of the work of service, however, it is fitting to rely on Him after one has chosen it wholeheartedly and sincerely resolved and endeavored to do it with a pure heart and intended it for the sake of His great Name. Here, it is our duty to implore Him to help us and guide us.  We read many texts demonstrating that the psalmist had already chosen the service of Hashem, but prayed for two things: 1. That He unify his heart and strengthen his choice in His service by removing worldly distractions from his heart and sight; and 2. That He strengthen his limbs for the performance of the acts of service. pg 431/433

 "The service of the Creator is different, for He has already informed us of the right course to take, commanded us to choose it, and given us the ability to do so. If then we pray to Him in respect to the choice we should make and trust in Him to show us what is good for us, we will err in our words of supplication and be foolish in our trust, since He has already made known to us the ways of His service that will benefit us in this world and the next. Also, in secular matters, commendable means may become reprehensible, and those that are reprehensible may become commendable. This is not so, however, with service of G-d or transgression of His command. In these, that which is reprehensible or commendable remains so and never changes.