Difference between revisions of "Manifold Punishment/1/he"
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<page type="Introduction"> | <page type="Introduction"> | ||
<h1>"שבע על חטאתיכם"</h1> | <h1>"שבע על חטאתיכם"</h1> | ||
| − | <h2> | + | <h2>האם העונש מתאים לפשע?</h2> |
| − | <p>נראה כי הצדק מכתיב כי אנשים לעולם לא צריכים לקבל עונש גדול יותר מהמגיע להם.  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.  | + | <p>נראה כי הצדק מכתיב כי אנשים לעולם לא צריכים לקבל עונש גדול יותר מהמגיע להם.  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.  לדוגמה, בקללות של <a href="Vayikra26-18" data-aht="source">ויקרא כ"ו</a>, ה' חוזר ארבע פעמים:<fn>ראו <a href="Vayikra26-18" data-aht="source">ויקרא כ"ו:י"ח</a>, <a href="Vayikra26-21" data-aht="source">כ"א</a>, <a href="Vayikra26-24" data-aht="source">כ"ד</a>, ו<a href="Vayikra26-28" data-aht="source">כ"ח</a>.  בכל פסוק ישנן וריאציות קלות בלבד.</fn></p> |
<q class="" dir="rtl" lang="he"> | <q class="" dir="rtl" lang="he"> | ||
<p>וְאִם עַד אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל חַטֹּאתֵיכֶם.</p> | <p>וְאִם עַד אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל חַטֹּאתֵיכֶם.</p> | ||
</q> | </q> | ||
<p>מהבנה פשוטה של פסוק זה משתמע שה' מזהיר את האומה כי אם הם ימשיכו לחטוא, הם יקבלו עונש פי-שבעה, כלומר שבע פעמים יותר ממה שפשעיהם מצדיקים. </p> | <p>מהבנה פשוטה של פסוק זה משתמע שה' מזהיר את האומה כי אם הם ימשיכו לחטוא, הם יקבלו עונש פי-שבעה, כלומר שבע פעמים יותר ממה שפשעיהם מצדיקים. </p> | ||
| − | <p> | + | <p>בדומה, ב<a href="Yeshayahu40-1-2" data-aht="source">ישעיהו מ'</a>, אנחנו קוראים:</p> |
<q class="" dir="rtl" lang="he"> | <q class="" dir="rtl" lang="he"> | ||
<p>(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.</p> | <p>(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.</p> | ||
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<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 sins?  Is that not unjust?</p> | <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 sins?  Is that not unjust?</p> | ||
| − | <h2> | + | <h2>ההקשר</h2> |
The two verses discussed above have very different contexts.  Vayikra 26 is replete with rebuke and warnings for disobedience, while Yeshayahu 40 is a prophecy of comfort.  The former constitutes a threat of potential punishment, while the latter speaks of punishment already received. Though neither chapter is explicit regarding the specific sins which will merit / merited the manifold punishment,  Vayikra speaks of general disobedience and repeat offenses, and alludes to the non-observance of the Sabbatical year laws.  Yeshayahu, in contrast, is totally silent on the issue.<fn>As it is unclear regarding which era the prophet speaks, it is even more difficult to pinpoint the nation's crimes.</fn> Can the varying contexts of the verses shed any light on the theological question raised above?  Is manifold punishment limited to specific circumstances or to certain crimes (perhaps those of a repeat offender, as might be gleaned from Vayikra)? | The two verses discussed above have very different contexts.  Vayikra 26 is replete with rebuke and warnings for disobedience, while Yeshayahu 40 is a prophecy of comfort.  The former constitutes a threat of potential punishment, while the latter speaks of punishment already received. Though neither chapter is explicit regarding the specific sins which will merit / merited the manifold punishment,  Vayikra speaks of general disobedience and repeat offenses, and alludes to the non-observance of the Sabbatical year laws.  Yeshayahu, in contrast, is totally silent on the issue.<fn>As it is unclear regarding which era the prophet speaks, it is even more difficult to pinpoint the nation's crimes.</fn> Can the varying contexts of the verses shed any light on the theological question raised above?  Is manifold punishment limited to specific circumstances or to certain crimes (perhaps those of a repeat offender, as might be gleaned from Vayikra)? | ||
| − | <h2> | + | <h2>נושאים פילוסופיים קשורים</h2> |
<p>The problem of manifold punishment is related to several other philosophical issues:</p> | <p>The problem of manifold punishment is related to several other philosophical issues:</p> | ||
<ul> | <ul> | ||
| − | <li><b> | + | <li><b>השגחת ה'</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> | + | <li><b>שכר ועונש ועולם הבא</b> – What is the nature and purpose of the next world? Is it meant only 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>"צדק ורע לו"</b> – How does the case of disproportionate punishment relate to the well known problem of "<a href="Philosophy:Theodicy – צדיק ורע לו" data-aht="page">צדיק ורע לו</a>"?  While the latter is normally discussed in reference to individual suffering, our verses speak about the punishment of the collective of Israel.  How significant is this distinction?  Should it matter whether it is one person or the whole nation which is suffering unduly?</li> | <li><b>"צדק ורע לו"</b> – How does the case of disproportionate punishment relate to the well known problem of "<a href="Philosophy:Theodicy – צדיק ורע לו" data-aht="page">צדיק ורע לו</a>"?  While the latter is normally discussed in reference to individual suffering, our verses speak about the punishment of the collective of Israel.  How significant is this distinction?  Should it matter whether it is one person or the whole nation which is suffering unduly?</li> | ||
| − | <li><b> | + | <li><b>ענישה קיבוצית ו vicarious</b> – דוגמאות של <a href="Philosophy:Collective Punishment" data-aht="page">ענישה קולקטיבית</a> 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 "<a href="Are Children Punished for Parents' Sins" data-aht="page">פֹּקֵד עֲוֹן אָבֹת עַל בָּנִים</a>", implying that such vicarious punishment is just.  Is our case of manifold punishment parallel to either of these phenomena? Can any of the approaches taken to these issues be applied to our question? </li> |
</ul> | </ul> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 15:39, 24 August 2019
"שבע על חטאתיכם"
הקדמה
האם העונש מתאים לפשע?
נראה כי הצדק מכתיב כי אנשים לעולם לא צריכים לקבל עונש גדול יותר מהמגיע להם. 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. לדוגמה, בקללות של ויקרא כ"ו, ה' חוזר ארבע פעמים:1
וְאִם עַד אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל חַטֹּאתֵיכֶם.
מהבנה פשוטה של פסוק זה משתמע שה' מזהיר את האומה כי אם הם ימשיכו לחטוא, הם יקבלו עונש פי-שבעה, כלומר שבע פעמים יותר ממה שפשעיהם מצדיקים.
בדומה, בישעיהו מ', אנחנו קוראים:
(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.
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 sins? Is that not unjust?
ההקשר
The two verses discussed above have very different contexts. Vayikra 26 is replete with rebuke and warnings for disobedience, while Yeshayahu 40 is a prophecy of comfort. The former constitutes a threat of potential punishment, while the latter speaks of punishment already received. Though neither chapter is explicit regarding the specific sins which will merit / merited the manifold punishment, Vayikra speaks of general disobedience and repeat offenses, and alludes to the non-observance of the Sabbatical year laws. Yeshayahu, in contrast, is totally silent on the issue.2 Can the varying contexts of the verses shed any light on the theological question raised above? Is manifold punishment limited to specific circumstances or to certain crimes (perhaps those of a repeat offender, as might be gleaned from Vayikra)?
נושאים פילוסופיים קשורים
The problem of manifold punishment is related to several other philosophical issues:
- השגחת ה' – 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?
- שכר ועונש ועולם הבא – What is the nature and purpose of the next world? Is it meant only 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?
- "צדק ורע לו" – How does the case of disproportionate punishment relate to the well known problem of "צדיק ורע לו"? While the latter is normally discussed in reference to individual suffering, our verses speak about the punishment of the collective of Israel. How significant is this distinction? Should it matter whether it is one person or the whole nation which is suffering unduly?
- ענישה קיבוצית ו vicarious – דוגמאות של ענישה קולקטיבית appear to abound in Tanakh,3 suggesting that they are a central part of Hashem's mode of justice. Hashem further says of Himself that he is "פֹּקֵד עֲוֹן אָבֹת עַל בָּנִים", implying that such vicarious punishment is just. Is our case of manifold punishment parallel to either of these phenomena? Can any of the approaches taken to these issues be applied to our question?
