Philosophy:Theodicy – צדיק ורע לו/1/en
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", to Yirmeyahu's complaint, "מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה שָׁלוּ כׇּל בֹּגְדֵי בָגֶד", and Kohelet's observation, " יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ", the issue comes up time and again in Tanakh. 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
In Devarim 32, Moshe says of Hashem:
הַצּוּר תָּמִים פׇּעֳלוֹ כִּי כׇל דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא.
The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He.
Hashem is a just God. Over and over in Torah, He promises retribution for both the wicked and righteous. Thus, 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. And, in Torah itself, people do appear to get their just dues, as promised. With the important exception of the Egyptian bondage, most afflictions suffered in Tanakh are explicitly linked to sin.
connectedWhy, then, do people not seem to reap what is due to them? Are not the rewards mentioned meant to be se promises aimed at the individual or the nation as a whole? Do they refer to this world or the next?
Philo
Additional Questions
A few further questions rise regarding the issue:
- Does Hashem intervene to have these situations occur, or He just lets them happen and does not prevent them? Are they natural or supernatural? Does the punishment or reward get a special delivery? This relates to the question of Hashem's providence, whether he provides for the world as a whole or He makes exceptions for every individual?
- Can anyone besides Hashem evaluate if the punishment is not worthy of the crime?1
- Is there a difference in the justification of a case of צדיק ורע לו and a case of רשע וטוב לו?
- Can there be a case where on the national level, everyone are righteous and are still being punished, or vice versa?
- Can there be special cases where this happens, for a purpose of testing the individual?
