Difference between revisions of "Philosophy:Theodicy – צדיק ורע לו/1/he"
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<h1>צדיק ורע לו</h1> | <h1>צדיק ורע לו</h1> | ||
<h2>An Age Old Question</h2> | <h2>An Age Old Question</h2> | ||
| − | <p>The question of why the wicked prosper while the righteous suffer has existed from time immemorial.  | + | <p>The question of why the wicked prosper while the righteous suffer has existed from time immemorial.  משאלתו של משה, "לָמָה הֲרֵעֹתָה לָעָם הַזֶּה",‎<fn>ראו <a href="Shemot5-22-23" data-aht="source">שמות ה':כ"ב-כ"ג</a>.  The Egyptian bondage (the subject of Moshe's question) is one of the only places in Torah in which a catastrophe befalls the nation as a whole without explicit mention of sin beforehand.<br/><multilink><a href="BavliBerakhot7a" data-aht="source">בבלי</a><a href="BavliBerakhot7a" data-aht="source">ברכות ז'.</a><a href="BavliTaanit11a" data-aht="source">תענית י"א.</a><a href="BavliMoedKatan28a" data-aht="source">מועד קטן כ"ח.</a><a href="BavliKiddushin39b" data-aht="source">קידושין ל"ט:</a><a href="BavliKiddushin40b" data-aht="source">קידושין מ':</a><a href="BavliKiddushin40b_2" data-aht="source">קידושין מ':</a><a href="BavliMenachot29b" data-aht="source">מנחות כ"ט:</a><a href="BavliChulin142a" data-aht="source">חולין קמ"ב.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a></multilink> suggests that Moshe's words to Hashem in <a href="Shemot33-13" data-aht="source">שמות ל"ג:י"ג</a>, "הוֹדִעֵנִי נָא אֶת דְּרָכֶךָ", also relate to our issue and constitute a request to understand why sometimes the righteous suffer and wicked prosper.</fn> לתלונת ירמיהו, "מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה ",‎<fn>ראו <a href="Yirmeyahu12-1" data-aht="source">ירמיהו י"ב:א'-ב'</a>.</fn> ואמירתו של קהלת, "יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ",‎<fn>ראו <a href="Kohelet7-15" data-aht="source">קהלת ז':ט"ו</a>.</fn>‎ השאלה חוזרת שוב ושוב בתנ"ך.<fn>ראו גם <a href="Chavakkuk1-13" data-aht="source">חבקוק א'</a>, <a href="Malakhi3-14-15" data-aht="source">מלאכי ג'</a>, <a href="Tehillim73-1-14" data-aht="source">תהלים ע"ג</a>, <a href="Kohelet8-14" data-aht="source">קהלת ח'</a>, ו<a href="Kohelet9-2" data-aht="source">קהלת ט'</a>, each of which questions the seemingly unjust due given to people. Some focus more on the question of "צדיק ורע לו" and others on "רשע וטוב לו".</fn>  It is Sefer Iyyov, though, which addresses the problem most directly.  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 how the problem is resolved.</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. Both Sefer <a href="Vayikra26-3-16" data-aht="source"> | + | <p>The Torah abounds in promises of retribution for both the wicked and righteous. Both Sefer <a href="Vayikra26-3-16" data-aht="source">ויקרא</a> ו<a href="Devarim28-1-7" data-aht="source">דברים</a> end with blessings for observance and curses for disobedience. Other individual verses promise long life, rain and abundant crops.<fn>ראו, לדוגמה, <a href="Devarim11-13-17" data-aht="source">דברים י"א:י"ג-י"ז</a> ו<a href="Devarim22-6-7" data-aht="source">דברים כ"ב:ו'-ז'</a>.</fn>  Hashem further promises not to delay the punishment of the wicked.<fn>ראו <a href="Devarim7-10" data-aht="source">דברים ז':י'</a>.</fn>  Are these rewards and punishments aimed at the individual or the collective?<fn>On one hand, many of the blessings / curses are general in nature, such as promising rain / drought, victory / defeat from enemies, agricultural failure / success, plagues or exile. All of these by their nature affect the collective.  Nonetheless, certain verses, such as <a href="Devarim29-17-20" data-aht="source">דברים כ"ט:י"ז-כ'</a>, explicitly refer to the individual, promising that s/he specifically will receive the retribution outlined in the previous chapters.</fn>  Do they refer to blessings of this world or the next?<fn>Most of the blessings are physical in nature and appear to speak of events of this world (such as war, exile, and the like). In addition, Hashem's promise not to delay punishment would seem to imply that retribution is to occur before death. Nonetheless, the more generally phrased punishments ("וְיִסַּרְתִּי אֶתְכֶם אַף אָנִי שֶׁבַע עַל חַטֹּאתֵיכֶם") or rewards ("לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים") could easily refer to either world.</fn>  If the latter, does that mean that it is possible that an individual might not reap what is due to him in this world? If the former, why does it seems that Hashem promises but does not fulfill?  או במלים של אברהם: "הֲשֹׁפֵט כׇּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט"?</p> |
| − | <h2> | + | <h2>נושאים פילוסופיים</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> | + | <li><b>השגחה</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 it work?  Does everyone merit providence to the same degree?  How often will Hashem actively intervene and perform miracles to either protect or punish?</li> |
| − | <li><b> | + | <li><b>שכר ועונש ועולם הבא</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 recompense?</li> |
| − | <li><b> | + | <li><b>ענישה קולקטיבית ו"פֹּקֵד עֲוֺן אָבוֹת"</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 this 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 punishment within the family unique?  Why, though, should anyone suffer for crimes they did not commit?<fn>לדיון נרחב בשני נושאים אלו, ראו <a href="Philosophy:Collective Punishment" data-aht="page">ענישה קולקטיבית</a> ו<a href="Are Children Punished for Parents' Sins" data-aht="page">האם ה' פֹּקֵד עֲוֹן אָבֹת עַל בָּנִים?</a>.</fn></li> |
| − | <li><b> | + | <li><b>ייסורין של אהבה </b>– Chazal refer to some of the suffering of the righteous as "ייסורין של אהבה".  What does this term mean?  How does it solve the problem of innocent suffering?  How does it relate to the "ניסיון" של הצדיקים?</li> |
| − | <li><b> | + | <li><b>תשובה</b> – How does repentance affect retribution?  Does it erase the need for punishment, or simply atone for sin?</li> |
| − | <li><b>"עם ורע לו"?</b> – Most people speak of unjust suffering on the individual level. Can the same be said of the nation as a whole?  Is there such a thing as "עם ורע לו"?  A Biblical case might be the Egyptian bondage and exile, in which the entire nation suffered despite their apparent innocence.<fn> | + | <li><b>"עם צדיק ורע לו"?</b> – Most people speak of unjust suffering on the individual level. Can the same be said of the nation as a whole?  Is there such a thing as "עם צדיק ורע לו"?  A Biblical case might be the Egyptian bondage and exile, in which the entire nation suffered despite their apparent innocence.<fn>ראו גם <a href="Manifold Punishment" data-aht="page">"שבע על חטאתיכם"</a> and the discussion there of several verses which suggest that at times the nation is punished more than warranted by their sins.</fn></li> |
</ul> | </ul> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 11:28, 4 September 2019
צדיק ורע לו
הקדמה
An Age Old Question
The question of why the wicked prosper while the righteous suffer has existed from time immemorial. משאלתו של משה, "לָמָה הֲרֵעֹתָה לָעָם הַזֶּה",1 לתלונת ירמיהו, "מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה ",2 ואמירתו של קהלת, "יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ",3 השאלה חוזרת שוב ושוב בתנ"ך.4 It is Sefer Iyyov, though, which addresses the problem most directly. 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 how the problem is resolved.
Hashem's Promises of Retribution
The Torah abounds in promises of retribution for both the wicked and righteous. Both Sefer ויקרא ודברים end with blessings for observance and curses for disobedience. Other individual verses promise long life, rain and abundant crops.5 Hashem further promises not to delay the punishment of the wicked.6 Are these rewards and punishments aimed at the individual or the collective?7 Do they refer to blessings of this world or the next?8 If the latter, does that mean that it is possible that an individual might not reap what is due to him in this world? If the former, why does it seems that Hashem promises but does not fulfill? או במלים של אברהם: "הֲשֹׁפֵט כׇּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט"?
נושאים פילוסופיים
The question of Hashem's justice is intricately related to several other philosophical issues:
- השגחה – 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 it work? Does everyone merit providence to the same degree? How often will Hashem actively intervene and perform miracles to either protect or punish?
- שכר ועונש ועולם הבא – 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 recompense?
- ענישה קולקטיבית ו"פֹּקֵד עֲוֺן אָבוֹת" – 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 this 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 punishment within the family unique? Why, though, should anyone suffer for crimes they did not commit?9
- ייסורין של אהבה – Chazal refer to some of the suffering of the righteous as "ייסורין של אהבה". What does this term mean? How does it solve the problem of innocent suffering? How does it relate to the "ניסיון" של הצדיקים?
- תשובה – How does repentance affect retribution? Does it erase the need for punishment, or simply atone for sin?
- "עם צדיק ורע לו"? – Most people speak of unjust suffering on the individual level. Can the same be said of the nation as a whole? Is there such a thing as "עם צדיק ורע לו"? A Biblical case might be the Egyptian bondage and exile, in which the entire nation suffered despite their apparent innocence.10
