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
The Torah abounds in promises of 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. 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, or just, that an individual not reap what is due to him in this world?
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? Regardless, how does it work? Does everyone merit it 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 not be unjust. Yet, such vicarious punishment wםuld 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 the 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 who suffer unjustly, can the same be said of the nation as a whole?
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?
