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<h2>An Age Old Question</h2> | <h2>An Age Old Question</h2> | ||
| − | <p>The question of why the wicked prosper while the righteous suffer is one of the oldest in the world.  From Moshe's question, "לָמָה הֲרֵעֹתָה לָעָם הַזֶּה", to Yirmeyahu's complaint, "מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה | + | <p>The question of why the wicked prosper while the righteous suffer is one of the oldest in the world.  From Moshe's question, "לָמָה הֲרֵעֹתָה לָעָם הַזֶּה",‎<fn>See <a href="Shemot5-22-23" data-aht="source">Shemot 5:22-23</a>.  The <multilink><a href="BavliBerakhot7a" data-aht="source">Bavli </a><a href="BavliBerakhot7a" data-aht="source">Berakhot 7a</a><a href="BavliTaanit11a" data-aht="source">Taanit 11a</a><a href="BavliMoedKatan28a" data-aht="source">Moed Katan 28a</a><a href="BavliKiddushin39b" data-aht="source">Kiddushin 39b</a><a href="BavliKiddushin40b" data-aht="source">Kiddushin 40b</a><a href="BavliKiddushin40b_2" data-aht="source">Kiddushin 40b</a><a href="BavliMenachot29b" data-aht="source">Menachot 29b</a><a href="BavliChulin142a" data-aht="source">Chulin 142a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>suggests that Moshe's words to Hashem in Shemot 32, "הוֹדִעֵנִי נָא אֶת דְּרָכֶךָ", also relate to our issue and are a request to understand why sometimes the righteous suffer and wicked prosper.</fn> to Yirmeyahu's complaint, "מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה ",‎<fn>See <a href="Yirmeyahu12-1" data-aht="source">Yirmeyahu 12:1-2</a>.</fn> and Kohelet's observation, " יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ",‎<fn>See <a href="Kohelet7-15" data-aht="source">Kohelet 7:15</a> .</fn>‎ the issue comes up time and again in Tanakh.<fn>See also <a href="Chavakkuk1-13" data-aht="source">Chavakkuk 1</a>, <a href="Malakhi3-14-15" data-aht="source">Malakhi 3</a>, <a href="Tehillim73-1-14" data-aht="source">Tehillim 73</a>, <a href="Kohelet8-14" data-aht="source">Kohelet 8</a> and <a href="Kohelet9-2" data-aht="source">Kohelet 9</a>.</fn>  It is Sefer Iyyov, though, which addresses the problem most fundamentally.  The entire book is devoted to understanding why the upright and God-fearing Iyyov deserved to lose his health, wealth, and loved ones. Various suggestions are made by his friends, but each is rejected.  The book's conclusion is obscure, leaving the reader unsure as to its answer to the problem.</p> |
<h2>Hashem's Promises of Retribution</h2> | <h2>Hashem's Promises of Retribution</h2> | ||
| − | <p>The Torah abounds in promises of retribution for both the wicked and righteous. | + | <p>The Torah abounds in promises of retribution for both the wicked and righteous. Both Sefer Vayikra and Devarim end with blessings and curses over observance of the commandments. Other individual verses promise long life, rain and abundant crops.  Hashem further promises not to delay the punishment of the wicked. Are these rewards and punishments aimed at the individual or the collective?  Do they refer to blessings of this world or the next?  Is it possible that an individual might not reap what is due to him in this world? How can Hashem promise and not fulfill?  </p> |
<h2>Philosophical Issues</h2> | <h2>Philosophical Issues</h2> | ||
<p>The question of Hashem's justice is intricately related to several other philosophical issues:</p> | <p>The question of Hashem's justice is intricately related to several other philosophical issues:</p> | ||
<ul> | <ul> | ||
| − | <li><b>Divine providence</b> – To what extent is the world run by natural order, and to what extent via Divine providence? Is there individual providence, only general providence, or neither in this world?  | + | <li><b>Divine providence</b> – To what extent is the world run by natural order, and to what extent via Divine providence? Is there individual providence, only general providence, or neither in this world?  If the former, how does  work?  Does everyone merit providence to the same degree?</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 retribution? Is suffering in this world compensated for after death?</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 retribution? Is suffering in this world compensated for after death?</li> | ||
| − | <li><b>Collective and vicarious punishment</b> – Are there cases where people are punished for the sins of others? Hashem says of Himself that he is "פֹּקֵד עֲוֺן אָבוֹת עַל בָּנִים", suggesting that such a mode of punishment must | + | <li><b>Collective and vicarious punishment</b> – Are there cases where people are punished for the sins of others? Hashem says of Himself that he is "פֹּקֵד עֲוֺן אָבוֹת עַל בָּנִים", suggesting that such a mode of punishment must be just.  Yet, such vicarious punishment would seem to be the ultimate example of "צדיק ורע לו ורשע וטוב לו".  Is familial punishment unique?  Why, though, should anyone suffer for crimes they did not commit?  [Regarding these two issues specifically , see <a href="Philosophy:Collective Punishment" data-aht="page">Collective Punishment</a> and <a href="Are Children Punished for Parents' Sins" data-aht="page">Are Children Punished for Parents' Sins?</a>]</li> |
<li><b>Repentance</b> – How does repentance affect retribution?  Does it erase the need for punishment, or simply atone for sin?</li> | <li><b>Repentance</b> – How does repentance affect retribution?  Does it erase the need for punishment, or simply atone for sin?</li> | ||
<li><b>Afflictions of Love</b> – Chazal refer to some of the suffering of the righteous as "afflictions of love".  What does this term mean?  How does it solve the problem of innocent suffering?</li> | <li><b>Afflictions of Love</b> – Chazal refer to some of the suffering of the righteous as "afflictions of love".  What does this term mean?  How does it solve the problem of innocent suffering?</li> | ||
| − | <li>"עם ורע לו"? – Though most people can point to cases of unfair retribution of individuals | + | <li><b>"עם ורע לו"?</b> – Though most people can point to cases of unfair retribution of individuals  can the same be said of the nation as a whole?  Is there such a thing as "עם ורע לו"?</li> |
</ul> | </ul> | ||
<h2>Additional Questions</h2> | <h2>Additional Questions</h2> | ||
<p>A few further questions rise regarding the issue:</p> | <p>A few further questions rise regarding the issue:</p> | ||
| + | <br/> | ||
<ul> | <ul> | ||
| − | |||
| − | |||
<li>Is there a difference in the justification of a case of צדיק ורע לו and a case of רשע וטוב לו?</li> | <li>Is there a difference in the justification of a case of צדיק ורע לו and a case of רשע וטוב לו?</li> | ||
| − | |||
| − | |||
</ul> | </ul> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 03:32, 23 August 2017
Theodicy – צדיק ורע לו
Introduction
An Age Old Question
The question of why the wicked prosper while the righteous suffer is one of the oldest in the world. From Moshe's question, "לָמָה הֲרֵעֹתָה לָעָם הַזֶּה",1 to Yirmeyahu's complaint, "מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה ",2 and Kohelet's observation, " יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ",3 the issue comes up time and again in Tanakh.4 It is Sefer Iyyov, though, which addresses the problem most fundamentally. The entire book is devoted to understanding why the upright and God-fearing Iyyov deserved to lose his health, wealth, and loved ones. Various suggestions are made by his friends, but each is rejected. The book's conclusion is obscure, leaving the reader unsure as to its answer to the problem.
Hashem's Promises of Retribution
The Torah abounds in promises of retribution for both the wicked and righteous. Both Sefer Vayikra and Devarim end with blessings and curses over observance of the commandments. Other individual verses promise long life, rain and abundant crops. Hashem further promises not to delay the punishment of the wicked. Are these rewards and punishments aimed at the individual or the collective? Do they refer to blessings of this world or the next? Is it possible that an individual might not reap what is due to him in this world? How can Hashem promise and not fulfill?
Philosophical Issues
The question of Hashem's justice is intricately 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? Is there individual providence, only general providence, or neither in this world? If the former, how does work? Does everyone merit providence to the same degree?
- 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 retribution? Is suffering in this world compensated for after death?
- Collective and vicarious punishment – Are there cases where people are punished for the sins of others? Hashem says of Himself that he is "פֹּקֵד עֲוֺן אָבוֹת עַל בָּנִים", suggesting that such a mode of punishment must be just. Yet, such vicarious punishment would seem to be the ultimate example of "צדיק ורע לו ורשע וטוב לו". Is familial punishment unique? Why, though, should anyone suffer for crimes they did not commit? [Regarding these two issues specifically , see Collective Punishment and Are Children Punished for Parents' Sins?]
- Repentance – How does repentance affect retribution? Does it erase the need for punishment, or simply atone for sin?
- Afflictions of Love – Chazal refer to some of the suffering of the righteous as "afflictions of love". What does this term mean? How does it solve the problem of innocent suffering?
- "עם ורע לו"? – Though most people can point to cases of unfair retribution of individuals can the same be said of the nation as a whole? Is there such a thing as "עם ורע לו"?
Additional Questions
A few further questions rise regarding the issue:
- Is there a difference in the justification of a case of צדיק ורע לו and a case of רשע וטוב לו?
