Difference between revisions of "Manifold Punishment/1/en"
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<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | ||
<h2>Does the Punishment Fit the Crime?</h2> | <h2>Does the Punishment Fit the Crime?</h2> | ||
| − | <p>Justice would seem to dictate that people never get punished more than | + | <p>Justice would seem to dictate that people never get punished more than deserve.  As such, several verses which appear to suggest that, at times, the nation actually gets more than its fair share of retribution are somewhat disturbing.  For instance, in the rebuke of Vayikra 26, Hashem repeats four times:<fn>See <a href="Vayikra26-18" data-aht="source">Vayikra 26:18</a>, <a href="Vayikra26-21" data-aht="source">Vayikra 26:21</a>, <a href="Vayikra26-24" data-aht="source">Vayikra 26:24</a> and <a href="Vayikra26-28" data-aht="source">Vayikra 26:28</a>.  There are only slight variations in each verse.</fn></p> |
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<q xml:lang="he" dir="rtl">וְאִם עַד אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל חַטֹּאתֵיכֶם.</q> | <q xml:lang="he" dir="rtl">וְאִם עַד אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל חַטֹּאתֵיכֶם.</q> | ||
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<q xml:lang="en">(1) Comfort ye, comfort ye My people, Saith your God. (2) Bid Jerusalem take heart, And proclaim unto her, That her time of service is accomplished, That her guilt is paid off; That she hath received of the Lord's hand Double for all her sins.</q> | <q xml:lang="en">(1) Comfort ye, comfort ye My people, Saith your God. (2) Bid Jerusalem take heart, And proclaim unto her, That her time of service is accomplished, That her guilt is paid off; That she hath received of the Lord's hand Double for all her sins.</q> | ||
</multilang> | </multilang> | ||
| − | <p>The prophet comforts the nation, telling them that their punishment is finally complete, for they have already paid double for their iniquities. Why | + | <p>The prophet comforts the nation, telling them that their punishment is finally complete, for they have already paid double for their iniquities. Why, though would Hashem have made Israel suffer disproportionately for her crimes?  Is that not unjust?</p> |
| − | <h2></h2> | + | <h2>Related Philosophical Issues</h2> |
| + | <p>The problem of disproportionate punishment is related to several other philosophical issues:</p> | ||
| + | <ul> | ||
| + | <li><b>Divine providence</b> – To what extent is the world run by natural order, and to what extent via Divine providence? How often will Hashem actively intervene and perform miracles to either protect or punish?</li> | ||
| + | <li><b>Retribution and the World to Come</b> – What is the nature and purpose of the next world? Is it just for the soul, or for the body as well? Do individuals get their just desserts in this world or only in the next? Is there a difference between national and individual recompense?</li> | ||
| + | <li><b>Collective and vicarious punishment</b> – Instances of collective punishment appear to abound in Tanakh,<fn>From the death of the generation of the spies to the exile of all of Israel, innocents often appear to be punished along with the wicked.</fn> suggesting that they are a central part of Hashem's mode of justice. Hashem further says of Himself that he is "פֹּקֵד עֲוֺן אָבוֹת עַל בָּנִים", again implying that such vicarious punishment is just.  Is our case of disproportionate punishment parallel to either of these phenomena? Can any of the approaches taken to these issues be applied to our question? Are they not all cases of "צדיק ורע לו"?  Why should anyone suffer for crimes they did not commit?</li> | ||
| + | </ul> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 07:31, 8 June 2018
Manifold Punishment
Introduction
Does the Punishment Fit the Crime?
Justice would seem to dictate that people never get punished more than deserve. As such, several verses which appear to suggest that, at times, the nation actually gets more than its fair share of retribution are somewhat disturbing. For instance, in the rebuke of Vayikra 26, Hashem repeats four times:1
וְאִם עַד אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל חַטֹּאתֵיכֶם.
And if ye will not yet for these things hearken unto Me, then I will chastise you seven times more for your sins.
A simple understanding of this verse suggests that Hashem is warning the nation that if they continue to sin, they will get a seven-fold punishment, i.e. seven times what their crimes warrant. In Yeshayahu 40, we similarly read:
(א) נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם. (ב) דַּבְּרוּ עַל לֵב יְרוּשָׁלִַם וְקִרְאוּ אֵלֶיהָ כִּי מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֺנָהּ כִּי לָקְחָה מִיַּד י"י כִּפְלַיִם בְּכׇל חַטֹּאתֶיהָ.
(1) Comfort ye, comfort ye My people, Saith your God. (2) Bid Jerusalem take heart, And proclaim unto her, That her time of service is accomplished, That her guilt is paid off; That she hath received of the Lord's hand Double for all her sins.
The prophet comforts the nation, telling them that their punishment is finally complete, for they have already paid double for their iniquities. Why, though would Hashem have made Israel suffer disproportionately for her crimes? Is that not unjust?
Related Philosophical Issues
The problem of disproportionate punishment is related to several other philosophical issues:
- Divine providence – To what extent is the world run by natural order, and to what extent via Divine providence? How often will Hashem actively intervene and perform miracles to either protect or punish?
- Retribution and the World to Come – What is the nature and purpose of the next world? Is it just for the soul, or for the body as well? Do individuals get their just desserts in this world or only in the next? Is there a difference between national and individual recompense?
- Collective and vicarious punishment – Instances of collective punishment appear to abound in Tanakh,2 suggesting that they are a central part of Hashem's mode of justice. Hashem further says of Himself that he is "פֹּקֵד עֲוֺן אָבוֹת עַל בָּנִים", again implying that such vicarious punishment is just. Is our case of disproportionate punishment parallel to either of these phenomena? Can any of the approaches taken to these issues be applied to our question? Are they not all cases of "צדיק ורע לו"? Why should anyone suffer for crimes they did not commit?
