Difference between revisions of "Philosophy:Theodicy – צדיק ורע לו/2"
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<point><b>Afflictions of love</b> – This approach could agree with Ramban that "afflictions of love", too, come to atone for sins.  He suggests that they come to erase inadvertent sins and serve to cleanse the person more than punish him. Such sins are not severe enough to require punishment in the World to Come, but nonetheless need to be atoned. In the time of the Mikdash a sin offering would have sufficed, but since its destruction, suffering serves as a replacement.</point> | <point><b>Afflictions of love</b> – This approach could agree with Ramban that "afflictions of love", too, come to atone for sins.  He suggests that they come to erase inadvertent sins and serve to cleanse the person more than punish him. Such sins are not severe enough to require punishment in the World to Come, but nonetheless need to be atoned. In the time of the Mikdash a sin offering would have sufficed, but since its destruction, suffering serves as a replacement.</point> | ||
<point><b>Lack of immediate punishment or reward</b> – The illusion of injustice is often furthered by the fact that Hashem does not always give recompense immediately after one commits a sin or does a good deed.<fn>R. Saadia suggests that at times Hashem holds off punishment knowing that a person is to repent, as was the case with Menashe the King of Israel.  Conversely, Hashem might do so in order to compound the sinner's punishment later.  As an example, R. Saadia points to Paroh's surviving the plagues so that he could endure all of them and eventually drown in the Sea.</fn>  The delay makes it harder to see how every action is paid for measure for measure.  Nonetheless, if one were to look at an individual's retribution over the span of a lifetime, one would see that it matches his deeds.</point> | <point><b>Lack of immediate punishment or reward</b> – The illusion of injustice is often furthered by the fact that Hashem does not always give recompense immediately after one commits a sin or does a good deed.<fn>R. Saadia suggests that at times Hashem holds off punishment knowing that a person is to repent, as was the case with Menashe the King of Israel.  Conversely, Hashem might do so in order to compound the sinner's punishment later.  As an example, R. Saadia points to Paroh's surviving the plagues so that he could endure all of them and eventually drown in the Sea.</fn>  The delay makes it harder to see how every action is paid for measure for measure.  Nonetheless, if one were to look at an individual's retribution over the span of a lifetime, one would see that it matches his deeds.</point> | ||
| − | <point><b>The Suffering of Iyyov</b> – This approach matches that of Elifaz and the other friends in Sefer Iyyov, who try to convince Iyyov that his afflictions must be punishment for sin. However, the opening of the book suggests that Iyyov was free of sin, and even if he had committed minor offenses it is hard to see how they could justify the severity of his suffering. This position might respond that Iyyov's questioning of Hashem  | + | <point><b>The Suffering of Iyyov</b> – This approach matches that of Elifaz and the other friends in Sefer Iyyov, who try to convince Iyyov that his afflictions must be punishment for sin. However, the opening of the book suggests that Iyyov was free of sin, and even if he had committed minor offenses it is hard to see how they could justify the severity of his suffering. This position might respond that Iyyov's questioning of Hashem after his suffering proved his lack of righteousness.  Nonetheless, the fact that HAshem rebukes Iyyov's friends suggests that their words to Iyyov misguided.</point> |
<point><b>Prophetic complaints</b> – If there really is no such thing as "צדיק ורע לו", why is it that the prophets complain about the phenomenon?  <br/> | <point><b>Prophetic complaints</b> – If there really is no such thing as "צדיק ורע לו", why is it that the prophets complain about the phenomenon?  <br/> | ||
<ul> | <ul> | ||
Version as of 23:02, 12 August 2017
Theodicy – צדיק ורע לו
Exegetical Approaches
Just Compensation in This World
Everyone gets their appropriate due in this world. Though it sometimes seems as if innocent people are being punished or wicked people are being rewarded, this is only because outsiders often misevaluate the righteousness of a person, or misunderstand the nature of their compensation.
Misperception of Righteousness
A person with a reputation for wickedness or righteousness might not always be what they seem. Thus, wrong-doers might have merits that justify their rewards, while the righteous might have committed sins which justify their punishment.
The terms צדיק and רשע – R. Saadia points out that people are viewed as good or evil based on the majority of their actions. Thus a "צדיק" might still have sinned, and a "רשע" might have done some good.2
Why is righteousness / wickedness misperceived? People misevaluate others for several reasons:
- Unaware of deeds – As people are not privy to all the actions of others, they are not always aware of their faults or merits. Thus, Ramban posits that suffering might result from accidental misdeeds of which the righteous themselves might not even be cognizant. Chovot HaLevavot adds that the sins might be ones of omission,3 not apparent to outsiders. In addition many deeds (both positive and negative) are done in private, or involve thoughts rather than actions.
- Ignore human potential – Ralbag suggests that people do not always take an individual's potential into account when evaluating their deeds. If a person is righteous but had the potential to do significantly more than he did, he is not as deserving as he seems.4 Similarly, if a wicked person is born without a certain capacity for good, he should not be held culpable when he does not have many good deeds to his name.
Verses in Torah which promise retribution or reward – These verses refer to recompense in this world, rather than the World to Come. This is supported by the fact that most of the verses relate to physical rewards such as rain, crops, victory over enemies and the like. This fits with this approach, which agrees that people are blessed or cursed in their lifetime, just as the verses promise.
Hashem's providence: individual or collective – According to this approach, there is not only collective, but also individual providence in this world. This is supported by the various verses which speak of individual retribution such as Devarim's promise that a "man or woman" who turns away from Hashem will be cursed.
World to Come – The existence of a World to Come does not preclude justice in this world. Since one's actions were done in the physical world, they are requited there as well.
Afflictions of love – This approach could agree with Ramban that "afflictions of love", too, come to atone for sins. He suggests that they come to erase inadvertent sins and serve to cleanse the person more than punish him. Such sins are not severe enough to require punishment in the World to Come, but nonetheless need to be atoned. In the time of the Mikdash a sin offering would have sufficed, but since its destruction, suffering serves as a replacement.
Lack of immediate punishment or reward – The illusion of injustice is often furthered by the fact that Hashem does not always give recompense immediately after one commits a sin or does a good deed.5 The delay makes it harder to see how every action is paid for measure for measure. Nonetheless, if one were to look at an individual's retribution over the span of a lifetime, one would see that it matches his deeds.
The Suffering of Iyyov – This approach matches that of Elifaz and the other friends in Sefer Iyyov, who try to convince Iyyov that his afflictions must be punishment for sin. However, the opening of the book suggests that Iyyov was free of sin, and even if he had committed minor offenses it is hard to see how they could justify the severity of his suffering. This position might respond that Iyyov's questioning of Hashem after his suffering proved his lack of righteousness. Nonetheless, the fact that HAshem rebukes Iyyov's friends suggests that their words to Iyyov misguided.
Prophetic complaints – If there really is no such thing as "צדיק ורע לו", why is it that the prophets complain about the phenomenon?
- As prophets are human, they are not always privy to man's every action and might make assumptions about righteousness, just like laymen, leading them to question Hashem's justice.
- Ramban explains that even though the prophets intellectually knew that there is ultimate justice, in the moment of suffering, they too complained about their fate.6
Collective punishment – According to this approach, there is no collective punishment, but rather each person is punished only for their own sins. When the collective is punished in Tanakh, that is because they are really all culpable, either for the same sin, or for individual crimes of their own. For elaboration, see Collective Punishment.
"פֹּקֵד עֲוֺן אָבוֹת עַל בָּנִים"
Misperception of Retribution
What appears to be a reward or a punishment might actually be the opposite. As such, what is construed as unjust retribution is really not so.
צדיק ורע לו
- Sometimes Hashem causes the righteous to suffer a little in order to avoid him from suffering a lot.
רשע וטוב לו
- Sometimes Hashem keeps the wicked person alive in order for them to witness an even worse punishment than they would have witnessed.
- In some cases, the good is a cause for bad, and the whole purpose really is the punishment. For example by Paroh, Hashem did not punish him in order so he will experience the splitting of the sea which was a harsher punishment than he would have received.
Moral justification
Hashem's providence – According to this approach, not all good and evil in life is necessarily a punishment or a reward.
World to come
Afflictions of love
Prophetic complaints – R. Saadia suggests the prophets trusted Hashem he is directing the world justly, rather they were just asking how and for what purpose he was doing what looks to be unjust.7
Iyyov
Just Compensation in the World to Come
People do not get their just compensation in this world. It is only in the World to Come that Hashem gives everyone their appropriate due.
Sources:Targum Onkelos, Sifre Devarim, Yerushalmi, Bavli, Targum Pseudo-Jonathan, R. Saadia Gaon,8 Chovot HaLevavot, Rashi, Kuzari, Radak, Ran, Sefer HaIkkarim, Abarbanel,9
צדיק ורע לו – The righteous man is suffering in this world unjustly, so in the world to come he will get an abundance of good.
רשע וטוב לו – The wicked man being part of a nation who is worthy of good, receives good as well, even though he does not deserve it.
Moral justification – In the world to come, Hashem will give the real reward to the righteous and the real punishment to the wicked.
Hashem's providence – According to this approach, Hashem provides on a national level, and not for each individual person.
Why does Hashem do this?
- Natural order – Hashem does not purposely wrong people, rather he lets the world act on its own, and therefore some people in this world do not deserve what happens to them.
- Test – R. Saadia explains Hashem's purpose to be a test in order to publicize the commitment of the righteous man even with all the troubles he goes through, and seeing the unworthy retribution the wrongdoer received. Hashem is testing the righteous man to see if he will continue to follow the right path even though he is compensated wrongly. He knows they will tolerate the punishment they don't deserve, and later on in their life or in the world to come, He gives them an abundance of good.
- Hashem is using the wicked man for a different purpose before he punishes him, such as to fight with a different nation.
- The righteous man is suffering over the sins of his generation, or of his ancestors, and not his own sins.
Iyyov – R. Saadia understands Iyyov's suffering to be a test,10 and as we read at the end of the book, Iyyov got an abundance of good at the end of his life.11
Purposes of the Egyptian bondage – This approach can understand the Egyptian bondage to have an educative or formative purpose rather than being a punishment for a sin.
"פֹּקֵד עֲוֺן אָבוֹת עַל בָּנִים"
World to come – This approach is based heavily on the idea of retribution being given in the world to come, however, the whole concept of the world to come is not explicated in the Torah at all.12
Afflictions of love – This approach understands that Hashem sometimes afflicts out of love to the person in order to multiply their reward, and not as a punishment over a sin.
Not All Receive Just Compensation
People who do not merit Divine providence might not get just compensation. As their lives are ruled by nature, sometimes rewards or punishments are given to the undeserving.
Sources:Ralbag?
