Difference between revisions of "Philosophy:Collective Punishment/1/he"
Jump to navigation
Jump to search
| Line 4: | Line 4: | ||
<h1>ענישה קולקטיבית</h1> | <h1>ענישה קולקטיבית</h1> | ||
<h2>Questioning Hashem's Justice</h2> | <h2>Questioning Hashem's Justice</h2> | ||
| − | <p>On two memorable occasions in Torah, leaders turn to Hashem to question His justice in punishing the innocent.  After being told of the impending destruction of Sedom, Avraham cries out to Hashem, "הַאַף תִּסְפֶּה צַדִּיק עִם רָשָׁע" (<a href="Bereshit18-16-33" data-aht="source"> | + | <p>On two memorable occasions in Torah, leaders turn to Hashem to question His justice in punishing the innocent.  After being told of the impending destruction of Sedom, Avraham cries out to Hashem, "הַאַף תִּסְפֶּה צַדִּיק עִם רָשָׁע" (<a href="Bereshit18-16-33" data-aht="source">בראשית י"ח:כ"ג</a>). Similarly, during the rebellion of Korach when Hashem tells Moshe "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאֲכַלֶּה אֹתָם כְּרָגַע",  משה מגיב בשאלת: "הָאִישׁ אֶחָד יֶחֱטָא וְעַל כׇּל הָעֵדָה תִּקְצֹף" (<a href="Bemidbar16-20-26" data-aht="source">במדבר ט"ז:כ"ב</a>).</p> |
| − | <p>Both Avraham and Moshe seem to be bothered by the possibility that Hashem might collectively punish the innocent together with the guilty.  It is not clear from either story, though, if even Hashem was never really intending to do so or if He changed His mind in the end.<fn> | + | <p>Both Avraham and Moshe seem to be bothered by the possibility that Hashem might collectively punish the innocent together with the guilty.  It is not clear from either story, though, if even Hashem was never really intending to do so or if He changed His mind in the end.<fn>בשני הסיפורים יש שאלות גדולות ופרשנים שונים מסבירים הן את תחינותיהם של אברהם ושל משה, והן את תגובותיו של ה' בדרכים שונות. לדיון נרחב בכל סיפור, ראו <a href="Avraham's Prayer for Sedom" data-aht="page">תפילת אברהם עבור סדום</a> ו<a href="Dialogue with the Divine During Korach's Rebellion" data-aht="page">דיאלוג עם ה' במהלך מרד קרח</a>.</fn>  Does Hashem agree that collective punishment is wrong or is it actually an integral part of His mode of justice?</p> |
| − | <h2> | + | <h2>מקרים של עונש קולקטיבי</h2> |
<p>The above cases are by no means the only stories in Tanakh in which there seems to be collective punishment. From the Flood in the time of Noach to the present day exile, it would appear that innocents often suffer with the wicked:</p> | <p>The above cases are by no means the only stories in Tanakh in which there seems to be collective punishment. From the Flood in the time of Noach to the present day exile, it would appear that innocents often suffer with the wicked:</p> | ||
<ul> | <ul> | ||
| − | <li><b>Divine punishments of Israel</b> – At times, after part of the nation sins, Hashem seems to mete out undiscriminating punishments to the entire people. For instance, after the Spies' report, everyone aged twenty and up was decreed to die in the Wilderness, apparently regardless of whether they individually joined in the murmurings (<a href="Bemidbar14-26-37" data-aht="source"> | + | <li><b>Divine punishments of Israel</b> – At times, after part of the nation sins, Hashem seems to mete out undiscriminating punishments to the entire people. For instance, after the Spies' report, everyone aged twenty and up was decreed to die in the Wilderness, apparently regardless of whether they individually joined in the murmurings (<a href="Bemidbar14-26-37" data-aht="source">במדבר י"ד:ל"ה</a>).</li> |
</ul> | </ul> | ||
<ul> | <ul> | ||
| − | <li><b>Divine punishment of Gentiles</b> – Hashem seems to do the same for non-Jewish nations, as evidenced by the killing of all the firstborns in Egypt, even though Paroh, and not they, was the one who enslaved the Israelites (<a href="Shemot12-29-30" data-aht="source"> | + | <li><b>Divine punishment of Gentiles</b> – Hashem seems to do the same for non-Jewish nations, as evidenced by the killing of all the firstborns in Egypt, even though Paroh, and not they, was the one who enslaved the Israelites (<a href="Shemot12-29-30" data-aht="source">שמות י"ב:כ"ט-ל'</a>).<fn>העונש של מכת בכורות ייושם אף לגבי בכורי האסירים המצריים, ולא סביר שהיו להם עבדים משלהם.</fn></li> |
| − | <li><b>Punishment via nature</b> – Sometimes, Hashem punishes the people by bringing some form of natural catastrophe, | + | <li><b>Punishment via nature</b> – Sometimes, Hashem punishes the people by bringing some form of natural catastrophe, כמו הרעב בימי דוד (<a href="ShemuelII21-1-2" data-aht="source">שמואל ב' כ"א:א'-ב'</a>), או המגפות לאחר חטא העגל (<a href="Shemot32-27-35" data-aht="source">שמות ל"ב:ל"ה</a>) וחטא בעל פעור (<a href="Bemidbar25-1-9" data-aht="source">במדבר כ"ה:ט'</a>).  In such cases, it would seem that even righteous people suffered.</li> |
| − | <li><b>Divine commands to punish</b> – There are several places in the Torah where Hashem commands the people to enact collective punishments on others. These include the law to kill all inhabitants of a city of idolaters (עיר נדחת) (<a href="Devarim13-13-19" data-aht="source"> | + | <li><b>Divine commands to punish</b> – There are several places in the Torah where Hashem commands the people to enact collective punishments on others. These include the law to kill all inhabitants of a city of idolaters (עיר נדחת) (<a href="Devarim13-13-19" data-aht="source">דברים י"ג:ט"ז</a>) and the decrees to annihilate Amalek (<a href="Devarim25-17-19" data-aht="source">דברים כ"ה:י"ט</a>) and the Seven Nations (<a href="Devarim20-10-18" data-aht="source">דברים כ':ט"ז</a>).  </li> |
| − | <li><b>Vicarious punishment</b> – Perhaps the most troubling of cases is when the sinner himself is not punished while others suffer in his stead. This was the case when Akhan took from the prohibited spoils of Yericho and thirty-six others died in the battle with Ai (<a href="Yehoshua7-10-13" data-aht="source"> | + | <li><b>Vicarious punishment</b> – Perhaps the most troubling of cases is when the sinner himself is not punished while others suffer in his stead. This was the case when Akhan took from the prohibited spoils of Yericho and thirty-six others died in the battle with Ai (<a href="Yehoshua7-10-13" data-aht="source">יהושע ז':ה'</a>),<fn>עכן עצמו נהרג רק לאחר מכן. לדיון מעמיק בסיפור זה, ראו <a href="Collective Punishment for Akhan's Sin" data-aht="page">ענישה קולקטיבית על חטא עכן</a>.</fn> or when Hashem brought plague on Israel when David wrongfully counted the nation (<a href="ShemuelII24-110-24" data-aht="source">שמואל ב' כ"ד:ט"ו</a>).</li> |
| − | <li><b>Human actions</b> – In addition to the above examples where Hashem plays some role, there are also cases in Tanakh where humans act on their own to punish collectively.  Most notable of these is the | + | <li><b>Human actions</b> – In addition to the above examples where Hashem plays some role, there are also cases in Tanakh where humans act on their own to punish collectively.  Most notable of these is the טבח העיר שכם על ידי שמעון ולוי (<a href="Bereshit34-25-31" data-aht="source">בראשית ל"ד:כ"ה</a>).<fn>לניתוח הפרק הזה והערכות שונות של מעשה שמעון ולוי, ראו <a href="Sin and Slaughter of Shekhem" data-aht="page">חטא שכם ותגובת בני יעקב</a>.</fn></li> |
</ul> | </ul> | ||
<p>All these cases beg the question:  Is Hashem really not bothered when innocents suffer for the sins of others?  Why is collective punishment justified?  And if it is not, how are we to understand these stories?</p> | <p>All these cases beg the question:  Is Hashem really not bothered when innocents suffer for the sins of others?  Why is collective punishment justified?  And if it is not, how are we to understand these stories?</p> | ||
| − | <h2> | + | <h2>שיקולים פילוסופיים</h2> |
<p>The concept of collective punishment and reward is intricately related to several other philosophical issues:</p> | <p>The concept of collective punishment and reward is intricately related to several other philosophical issues:</p> | ||
<ul> | <ul> | ||
| − | <li><b> | + | <li><b>צדיק ורע לו </b>– The question of why bad things happen to good people lies at the core of the problematic nature of collective punishment.<fn>בקשר לנושא זה בפרט, ראו <a href="Philosophy:Theodicy – צדיק ורע לו" data-aht="page">צדיק ורע לו</a>.</fn></li> |
| − | <li><b> | + | <li><b>השגחת ה'</b> – How does Hashem's providence work?  Does He watch every individual and their specific actions or only over the collective?  Which side of the debate one takes should naturally affect how ones views collective punishment.</li> |
| − | <li><b> | + | <li><b>שכר ועונש</b> – Do individuals get their just desserts in this world or only in the World to Come?  Is there a difference between national and individual retribution?  Is suffering in this world compensated for after death?</li> |
| − | <li><b> | + | <li><b>תשועה קולקטיבית?</b> Do the same rules apply for both reward and punishment? If an innocent person can share in the punishment of the wicked, can the wicked share in the good fortune of the righteous?  [ראו <a href="Avraham's Prayer for Sedom" data-aht="page">תפילת אברהם עבור סדום</a> for discussion of the justice or lack thereof in collective salvation, and how it compares to collective punishment.]</li> |
</ul> | </ul> | ||
| − | <h2> | + | <h2>נסיבות מיוחדות</h2> |
<p>The above examples raise questions not only about the validity of collective punishment but also about its implementation:</p> | <p>The above examples raise questions not only about the validity of collective punishment but also about its implementation:</p> | ||
<ul> | <ul> | ||
| − | <li><b> | + | <li><b>אחוזי החוטאים</b> – What percentage of the group needs to be culpable for collective punishment to be enacted?  Does it matter whether the guilty party comprises the majority or minority of the group?</li> |
</ul> | </ul> | ||
<ul> | <ul> | ||
| − | <li><b> | + | <li><b>איזה עוונות?</b>  Are there specific sins which call for collective punishment while others call for individual retribution?</li> |
| − | <li><b> | + | <li><b>הקב"ה מול בשר ודם</b> – Is there a distinction between Divine and human inflicting of punishment? </li> |
<li><b>Direct vs. natural disaster</b> – Is there a difference between cases in which the group suffers due to the bringing of a natural disaster and those in which Hashem actively targets the collective?</li> | <li><b>Direct vs. natural disaster</b> – Is there a difference between cases in which the group suffers due to the bringing of a natural disaster and those in which Hashem actively targets the collective?</li> | ||
</ul> | </ul> | ||
Version as of 12:49, 4 September 2019
ענישה קולקטיבית
הקדמה
Questioning Hashem's Justice
On two memorable occasions in Torah, leaders turn to Hashem to question His justice in punishing the innocent. After being told of the impending destruction of Sedom, Avraham cries out to Hashem, "הַאַף תִּסְפֶּה צַדִּיק עִם רָשָׁע" (בראשית י"ח:כ"ג). Similarly, during the rebellion of Korach when Hashem tells Moshe "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאֲכַלֶּה אֹתָם כְּרָגַע", משה מגיב בשאלת: "הָאִישׁ אֶחָד יֶחֱטָא וְעַל כׇּל הָעֵדָה תִּקְצֹף" (במדבר ט"ז:כ"ב).
Both Avraham and Moshe seem to be bothered by the possibility that Hashem might collectively punish the innocent together with the guilty. It is not clear from either story, though, if even Hashem was never really intending to do so or if He changed His mind in the end.1 Does Hashem agree that collective punishment is wrong or is it actually an integral part of His mode of justice?
מקרים של עונש קולקטיבי
The above cases are by no means the only stories in Tanakh in which there seems to be collective punishment. From the Flood in the time of Noach to the present day exile, it would appear that innocents often suffer with the wicked:
- Divine punishments of Israel – At times, after part of the nation sins, Hashem seems to mete out undiscriminating punishments to the entire people. For instance, after the Spies' report, everyone aged twenty and up was decreed to die in the Wilderness, apparently regardless of whether they individually joined in the murmurings (במדבר י"ד:ל"ה).
- Divine punishment of Gentiles – Hashem seems to do the same for non-Jewish nations, as evidenced by the killing of all the firstborns in Egypt, even though Paroh, and not they, was the one who enslaved the Israelites (שמות י"ב:כ"ט-ל').2
- Punishment via nature – Sometimes, Hashem punishes the people by bringing some form of natural catastrophe, כמו הרעב בימי דוד (שמואל ב' כ"א:א'-ב'), או המגפות לאחר חטא העגל (שמות ל"ב:ל"ה) וחטא בעל פעור (במדבר כ"ה:ט'). In such cases, it would seem that even righteous people suffered.
- Divine commands to punish – There are several places in the Torah where Hashem commands the people to enact collective punishments on others. These include the law to kill all inhabitants of a city of idolaters (עיר נדחת) (דברים י"ג:ט"ז) and the decrees to annihilate Amalek (דברים כ"ה:י"ט) and the Seven Nations (דברים כ':ט"ז).
- Vicarious punishment – Perhaps the most troubling of cases is when the sinner himself is not punished while others suffer in his stead. This was the case when Akhan took from the prohibited spoils of Yericho and thirty-six others died in the battle with Ai (יהושע ז':ה'),3 or when Hashem brought plague on Israel when David wrongfully counted the nation (שמואל ב' כ"ד:ט"ו).
- Human actions – In addition to the above examples where Hashem plays some role, there are also cases in Tanakh where humans act on their own to punish collectively. Most notable of these is the טבח העיר שכם על ידי שמעון ולוי (בראשית ל"ד:כ"ה).4
All these cases beg the question: Is Hashem really not bothered when innocents suffer for the sins of others? Why is collective punishment justified? And if it is not, how are we to understand these stories?
שיקולים פילוסופיים
The concept of collective punishment and reward is intricately related to several other philosophical issues:
- צדיק ורע לו – The question of why bad things happen to good people lies at the core of the problematic nature of collective punishment.5
- השגחת ה' – How does Hashem's providence work? Does He watch every individual and their specific actions or only over the collective? Which side of the debate one takes should naturally affect how ones views collective punishment.
- שכר ועונש – Do individuals get their just desserts in this world or only in the World to Come? Is there a difference between national and individual retribution? Is suffering in this world compensated for after death?
- תשועה קולקטיבית? Do the same rules apply for both reward and punishment? If an innocent person can share in the punishment of the wicked, can the wicked share in the good fortune of the righteous? [ראו תפילת אברהם עבור סדום for discussion of the justice or lack thereof in collective salvation, and how it compares to collective punishment.]
נסיבות מיוחדות
The above examples raise questions not only about the validity of collective punishment but also about its implementation:
- אחוזי החוטאים – What percentage of the group needs to be culpable for collective punishment to be enacted? Does it matter whether the guilty party comprises the majority or minority of the group?
- איזה עוונות? Are there specific sins which call for collective punishment while others call for individual retribution?
- הקב"ה מול בשר ודם – Is there a distinction between Divine and human inflicting of punishment?
- Direct vs. natural disaster – Is there a difference between cases in which the group suffers due to the bringing of a natural disaster and those in which Hashem actively targets the collective?
