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
Torah abounds with promises of retribution for both the wicked and righteous. Both Sefer Vayikra and Devarim end with blessings and curses over observance of the commandments. Hashem further promises not to delay the punishment of the wicked.
Contradicting Cases
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?
