Difference between revisions of "Philosophy:Theodicy – צדיק ורע לו/2"

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<opinion name="Afflictions of Love">
 
<opinion name="Afflictions of Love">
 
Individual Providence and Afflictions of Love
 
Individual Providence and Afflictions of Love
<p>Full retribution is only given in the next world.&#160; In their lifetimes, righteous people might nonetheless suffer while the wicked prosper for a variety of reasons related to Hashem's individual providence, chief among them "afflictions of love."</p>
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<p>Full retribution is only given in the next world.&#160; In this world righteous people might nonetheless suffer while the wicked prosper for a variety of reasons related to Hashem's individual providence, chief among them "afflictions of love."</p>
 
<mekorot><multilink><a href="TargumOnkelosDevarim7-10" data-aht="source">Targum Onkelos</a><a href="TargumOnkelosDevarim7-10" data-aht="source">Devarim 7:10</a><a href="Targum Onkelos" data-aht="parshan">About Targum Onkelos</a></multilink>, <multilink><a href="SifreDevarim11-26" data-aht="source">Sifre Devarim</a><a href="SifreDevarim11-26" data-aht="source">11:26</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink>, <multilink><a href="YerushalmiChagigah2-1" data-aht="source">Yerushalmi</a><a href="YerushalmiChagigah2-1" data-aht="source">Chagigah 2:1</a><a href="Talmud Yerushalmi" data-aht="parshan">About the Yerushalmi</a></multilink>, <multilink><a href="BavliShabbat30b" data-aht="source">Bavli</a><a href="BavliShabbat30b" data-aht="source">Shabbat 30b</a><a href="BavliTaanit11a" data-aht="source">Taanit 11a</a><a href="BavliKiddushin39b" data-aht="source">Kiddushin 39b</a><a href="BavliKiddushin40b" data-aht="source">Kiddushin 40b</a><a href="BavliChulin142a" data-aht="source">Chulin 142a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="TargumPseudo-JonathanDevarim7-10" data-aht="source">Targum Pseudo-Jonathan</a><a href="TargumPseudo-JonathanDevarim7-10" data-aht="source">Devarim 7:10</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>, <multilink><a href="RSaadiaGaonHaEmunotVeHaDeiot5-2-3" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonHaEmunotVeHaDeiot5-2-3" data-aht="source">HaEmunot VeHaDeiot 5:2-3</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,&#160;<multilink><a href="RBachyaShemot5-22" data-aht="source">R. Chananel</a><a href="RBachyaShemot5-22" data-aht="source">cited by R. Bachya Shemot 5:22</a><a href="R. Bachya b. Asher" data-aht="parshan">About R. Bachya b. Asher</a></multilink>, <multilink><a href="ChovotHaLevavot4-3" data-aht="source">Chovot HaLevavot</a><a href="ChovotHaLevavot4-3" data-aht="source">4:3</a><a href="Chovot HaLevavot" data-aht="parshan">About R. Bachya ibn Pakuda</a></multilink>, <multilink><a href="RashiDevarim32-4" data-aht="source">Rashi</a><a href="RashiDevarim32-4" data-aht="source">Devarim 32:4</a><a href="RashiBerakhot5a" data-aht="source">Berakhot 5a</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="Kuzari3-19" data-aht="source">Kuzari</a><a href="Kuzari3-19" data-aht="source">3:19</a><a href="Kuzari6-1" data-aht="source">6:1</a><a href="R. Yehuda HaLevi" data-aht="parshan">About R. Yehuda HaLevi</a></multilink>, <multilink><a href="RadakYechezkel18-6" data-aht="source">Radak</a><a href="RadakYechezkel18-6" data-aht="source">Yechezkel 18:6</a><a href="RadakHoshea14-10" data-aht="source">Hoshea 14:10</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>,&#160;<multilink><a href="RambanToratHaAdamShaarHaGemul" data-aht="source">Ramban</a><a href="RambanToratHaAdamShaarHaGemul" data-aht="source">Torat HaAdam Shaar HaGemul</a><a href="RambanDevarim11-13" data-aht="source">Devarim 11:13</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,&#160;<multilink><a href="RBachyaShemot5-22" data-aht="source">R. Bachya</a><a href="RBachyaShemot5-22" data-aht="source">Shemot 5:22</a><a href="R. Bachya b. Asher" data-aht="parshan">About R. Bachya b. Asher</a></multilink>, <multilink><a href="DerashotHaRan8" data-aht="source">Ran</a><a href="RanBereshit15-13" data-aht="source">Bereshit 15:13</a><a href="DerashotHaRan8" data-aht="source">Derashot HaRan 8</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink>,&#160;<multilink><a href="RChasdaiCrescasOrHashem2-2-2" data-aht="source">R. Chasdai Crescas</a><a href="RChasdaiCrescasOrHashem2-2-2" data-aht="source">Or Hashem 2:2:2</a><a href="RChasdaiCrescasאורהג-א-ח-ב" data-aht="source">Or Hashem 2:2:4</a><a href="RChasdaiCrescasאורהג-א-ח-ב" data-aht="source">Or Hashem 2:2:4</a><a href="RChasdaiCrescas" data-aht="source">Or Hashem 3:1:3:3</a><a href="R. Chasdai Crescas" data-aht="parshan">About R. Chasdai Crescas</a></multilink>, <multilink><a href="SeferHaIkkarim4-12" data-aht="source">Sefer HaIkkarim</a><a href="SeferHaIkkarim4-7" data-aht="source">4:7</a><a href="SeferHaIkkarim4-12" data-aht="source">4:12</a><a href="SeferHaIkkarim4-13" data-aht="source">4:13</a><a href="Sefer HaIkkarim" data-aht="parshan">About R. Yosef Albo</a></multilink>, <multilink><a href="TzerorHaMorBereshit23" data-aht="source">R. Avraham Saba</a><a href="TzerorHaMorBereshit23" data-aht="source">Tzeror HaMor Bereshit 23</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba (Tzeror HaMor)</a></multilink></mekorot>
 
<mekorot><multilink><a href="TargumOnkelosDevarim7-10" data-aht="source">Targum Onkelos</a><a href="TargumOnkelosDevarim7-10" data-aht="source">Devarim 7:10</a><a href="Targum Onkelos" data-aht="parshan">About Targum Onkelos</a></multilink>, <multilink><a href="SifreDevarim11-26" data-aht="source">Sifre Devarim</a><a href="SifreDevarim11-26" data-aht="source">11:26</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink>, <multilink><a href="YerushalmiChagigah2-1" data-aht="source">Yerushalmi</a><a href="YerushalmiChagigah2-1" data-aht="source">Chagigah 2:1</a><a href="Talmud Yerushalmi" data-aht="parshan">About the Yerushalmi</a></multilink>, <multilink><a href="BavliShabbat30b" data-aht="source">Bavli</a><a href="BavliShabbat30b" data-aht="source">Shabbat 30b</a><a href="BavliTaanit11a" data-aht="source">Taanit 11a</a><a href="BavliKiddushin39b" data-aht="source">Kiddushin 39b</a><a href="BavliKiddushin40b" data-aht="source">Kiddushin 40b</a><a href="BavliChulin142a" data-aht="source">Chulin 142a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="TargumPseudo-JonathanDevarim7-10" data-aht="source">Targum Pseudo-Jonathan</a><a href="TargumPseudo-JonathanDevarim7-10" data-aht="source">Devarim 7:10</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>, <multilink><a href="RSaadiaGaonHaEmunotVeHaDeiot5-2-3" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonHaEmunotVeHaDeiot5-2-3" data-aht="source">HaEmunot VeHaDeiot 5:2-3</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,&#160;<multilink><a href="RBachyaShemot5-22" data-aht="source">R. Chananel</a><a href="RBachyaShemot5-22" data-aht="source">cited by R. Bachya Shemot 5:22</a><a href="R. Bachya b. Asher" data-aht="parshan">About R. Bachya b. Asher</a></multilink>, <multilink><a href="ChovotHaLevavot4-3" data-aht="source">Chovot HaLevavot</a><a href="ChovotHaLevavot4-3" data-aht="source">4:3</a><a href="Chovot HaLevavot" data-aht="parshan">About R. Bachya ibn Pakuda</a></multilink>, <multilink><a href="RashiDevarim32-4" data-aht="source">Rashi</a><a href="RashiDevarim32-4" data-aht="source">Devarim 32:4</a><a href="RashiBerakhot5a" data-aht="source">Berakhot 5a</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="Kuzari3-19" data-aht="source">Kuzari</a><a href="Kuzari3-19" data-aht="source">3:19</a><a href="Kuzari6-1" data-aht="source">6:1</a><a href="R. Yehuda HaLevi" data-aht="parshan">About R. Yehuda HaLevi</a></multilink>, <multilink><a href="RadakYechezkel18-6" data-aht="source">Radak</a><a href="RadakYechezkel18-6" data-aht="source">Yechezkel 18:6</a><a href="RadakHoshea14-10" data-aht="source">Hoshea 14:10</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>,&#160;<multilink><a href="RambanToratHaAdamShaarHaGemul" data-aht="source">Ramban</a><a href="RambanToratHaAdamShaarHaGemul" data-aht="source">Torat HaAdam Shaar HaGemul</a><a href="RambanDevarim11-13" data-aht="source">Devarim 11:13</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,&#160;<multilink><a href="RBachyaShemot5-22" data-aht="source">R. Bachya</a><a href="RBachyaShemot5-22" data-aht="source">Shemot 5:22</a><a href="R. Bachya b. Asher" data-aht="parshan">About R. Bachya b. Asher</a></multilink>, <multilink><a href="DerashotHaRan8" data-aht="source">Ran</a><a href="RanBereshit15-13" data-aht="source">Bereshit 15:13</a><a href="DerashotHaRan8" data-aht="source">Derashot HaRan 8</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink>,&#160;<multilink><a href="RChasdaiCrescasOrHashem2-2-2" data-aht="source">R. Chasdai Crescas</a><a href="RChasdaiCrescasOrHashem2-2-2" data-aht="source">Or Hashem 2:2:2</a><a href="RChasdaiCrescasאורהג-א-ח-ב" data-aht="source">Or Hashem 2:2:4</a><a href="RChasdaiCrescasאורהג-א-ח-ב" data-aht="source">Or Hashem 2:2:4</a><a href="RChasdaiCrescas" data-aht="source">Or Hashem 3:1:3:3</a><a href="R. Chasdai Crescas" data-aht="parshan">About R. Chasdai Crescas</a></multilink>, <multilink><a href="SeferHaIkkarim4-12" data-aht="source">Sefer HaIkkarim</a><a href="SeferHaIkkarim4-7" data-aht="source">4:7</a><a href="SeferHaIkkarim4-12" data-aht="source">4:12</a><a href="SeferHaIkkarim4-13" data-aht="source">4:13</a><a href="Sefer HaIkkarim" data-aht="parshan">About R. Yosef Albo</a></multilink>, <multilink><a href="TzerorHaMorBereshit23" data-aht="source">R. Avraham Saba</a><a href="TzerorHaMorBereshit23" data-aht="source">Tzeror HaMor Bereshit 23</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba (Tzeror HaMor)</a></multilink></mekorot>
 
<point><b>Individual providence: ensure proper compensation</b> – R. Saadia suggests that souls enjoy either total reward, or total punishment in the next world. Yet, no one is totally perfect or wicked, so Hashem makes sure to compensate for all of a righteous person's sins and all of a wicked person's good deeds already in this world.<fn>In this he follows <a href="TargumOnkelosDevarim7-10" data-aht="source">Targum Onkelos</a>, <multilink><a href="BavliTaanit11a" data-aht="source">Bavli Taanit</a><a href="BavliTaanit11a" data-aht="source">Taanit 11a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="BavliKiddushin40b" data-aht="source">Bavli Kiddushin</a><a href="BavliKiddushin39b" data-aht="source">Kiddushin 39b</a><a href="BavliKiddushin40b" data-aht="source">Kiddushin 40b</a><a href="BavliKiddushin40b_2" data-aht="source">Kiddushin 40b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> and other similar sources.</fn>&#160; Thus, Hashem's providence ensures that no deed goes unrequited and justice prevails.&#160; Ironically, this justice is simultaneously the chief cause of the illusion of injustice.<fn>Since each person is compensated for the minority rather than the majority of their actions, their compensation appear lopsided. [A generally good person might still have a significant number of sins to atone for, and as such might end up suffering much in this world.&#160; A generally bad person, in contrast, might have nonetheless done many good deeds, allowing him to live a generally good life in this world.]</fn></point>
 
<point><b>Individual providence: ensure proper compensation</b> – R. Saadia suggests that souls enjoy either total reward, or total punishment in the next world. Yet, no one is totally perfect or wicked, so Hashem makes sure to compensate for all of a righteous person's sins and all of a wicked person's good deeds already in this world.<fn>In this he follows <a href="TargumOnkelosDevarim7-10" data-aht="source">Targum Onkelos</a>, <multilink><a href="BavliTaanit11a" data-aht="source">Bavli Taanit</a><a href="BavliTaanit11a" data-aht="source">Taanit 11a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="BavliKiddushin40b" data-aht="source">Bavli Kiddushin</a><a href="BavliKiddushin39b" data-aht="source">Kiddushin 39b</a><a href="BavliKiddushin40b" data-aht="source">Kiddushin 40b</a><a href="BavliKiddushin40b_2" data-aht="source">Kiddushin 40b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> and other similar sources.</fn>&#160; Thus, Hashem's providence ensures that no deed goes unrequited and justice prevails.&#160; Ironically, this justice is simultaneously the chief cause of the illusion of injustice.<fn>Since each person is compensated for the minority rather than the majority of their actions, their compensation appear lopsided. [A generally good person might still have a significant number of sins to atone for, and as such might end up suffering much in this world.&#160; A generally bad person, in contrast, might have nonetheless done many good deeds, allowing him to live a generally good life in this world.]</fn></point>
 
<point><b>Afflictions of love</b> – <p>According to many of these sources, the suffering of the righteous in this world should be understood as "afflictions of love".&#160; They differ, though, in their understanding both of the purpose of such afflictions, and whether or not they come even without sin:</p>
 
<point><b>Afflictions of love</b> – <p>According to many of these sources, the suffering of the righteous in this world should be understood as "afflictions of love".&#160; They differ, though, in their understanding both of the purpose of such afflictions, and whether or not they come even without sin:</p>
 
<ul>
 
<ul>
<li><b>Increase reward</b>&#160; – Rashi, R. Chananel, R. Bachya, and R"Y Albo<fn>R" Albo develops the idea slightly differently, speaking of tests that the righteous endure, such as the Binding of Isaac.&#160; Hashem tested Avraham so as to give him reward not just for proper intentions, but for actively undergoing the process as well.</fn> suggest that sometimes afflictions affect an innocent person,<fn>This is how R. Bachya explains such afflictions in his commentary on Shemot 5.&#160; However, in his Kad HaKemach (s.v. Kippurim, pp. 209-211), he appears to adopt the Ramban's position that even ייסורין של אהבה come because of a (small) sin.</fn> only so that he will merit more reward in the next world.<fn>In other words, he will get more reward than his merits otherwise deserve, in order to compensate for the suffering. The assumption is that a person would be happy to suffer in this world in order to reap more benefits in the next. [This seems to be the meaning of the derashah in&#160;<a href="BavliShabbat30b" data-aht="source">Bavli Shabbat 30b</a> as well.]&#160;</fn> [The person's tormentors simultaneously earn a bigger punishment.]&#160;</li>
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<li><b>Increase reward</b>&#160; – Rashi, R. Chananel, R. Bachya,<fn>This is how R. Bachya explains such afflictions in his commentary on Shemot 5.&#160; However, in his Kad HaKemach (s.v. Kippurim, pp. 209-211), he appears to adopt the Ramban's position that even ייסורין של אהבה come because of a (small) sin.</fn> and R"Y Albo<fn>R" Albo develops the idea slightly differently, speaking of tests that the righteous endure, such as the Binding of Isaac.&#160; Hashem tested Avraham so as to give him reward not just for proper intentions, but for actively undergoing the process as well.</fn> suggest that sometimes afflictions affect an innocent person, only so that he will merit more reward in the next world.<fn>In other words, if a person's merits earned him a certain amount of rewards in the World to Come, now he will receive even more blessings, in order to compensate for the suffering. The assumption is that a person would be happy to suffer in this world in order to reap more benefits in the next. [This seems to be the meaning of the derashah in&#160;<a href="BavliShabbat30b" data-aht="source">Bavli Shabbat 30b</a> as well.]&#160; R" Albo develops the idea slightly differently, speaking of tests that the righteous endure, so as to receive reward not just for proper intentions but for actions as well.&#160; As an example, he points to the Binding of Isaac, where Hashem tested Avraham, despite knowing in advance that he would Hashem's word, only so that Avraham could be rewarded for undergoing the trial.</fn> [The person's tormentors simultaneously earn a bigger punishment.]&#160;</li>
<li><b>Improve a person</b> – Ran and R. Chasdai agree that afflictions come even without sin, but explain that their purpose is to humble a person or distance him from the physical desires of this world.&#160; This helps prepare him for spiritual closeness to Hashem. A similar process takes place when Hashem tests a person. Through the test, the person grows and perfects himself.<fn><p>R. Crescas points out that the act of enduring a test brings one to higher levels than before. Thus, when Hashem says to Avraham after the Binding of Isaac "עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה", this really is "new" knowledge because until that moment, Avraham did not have the same level of יראת אלוקים. Likewise, when Hashem tells the nation, "כִּי מְנַסֶּה י"י אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת י"ילהיכם," He really is testing to see how much a person loves Him, since it is only after the test that the person had been brought to that new level of love.&#160;</p></fn></li>
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<li><b>Improve a person</b> – Ran and R. Chasdai agree that afflictions come even without sin, but explain that their purpose is to humble a person or distance him from the physical desires of this world.&#160; This helps prepare him for spiritual closeness to Hashem. A similar process takes place when Hashem tests a person. Through the test, the person grows and perfects himself.<fn>R. Crescas points out that the act of enduring a test brings one to higher levels than before. He uses this concept to explain why Hashem would need to test someone if he knows beforehand whether or not they will pass. Thus, he expalins that when Hashem says to Avraham after the Binding of Isaac "עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה", this really is "new" knowledge because until that moment Avraham did not have that level of יראת אלוקים. Likewise, when Hashem tells the nation, "כִּי מְנַסֶּה י"י אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת י"ילהיכם," He really is testing to see how much a person loves Him, since it is only after the test that the person had been brought to that new level of love.</fn></li>
 
<li><b>Proof for others&#160;</b> – R.Saadia<fn>R. Saadia does not use the language of "afflictions of love".</fn> and R"Y Albo explain that sometimes a righteous person is tested, despite not having sinned, so that others will learn that he acts uprightly out of love of Hashem, and not out of desire for reward or fear of punishment. Such suffering will be compensated later.</li>
 
<li><b>Proof for others&#160;</b> – R.Saadia<fn>R. Saadia does not use the language of "afflictions of love".</fn> and R"Y Albo explain that sometimes a righteous person is tested, despite not having sinned, so that others will learn that he acts uprightly out of love of Hashem, and not out of desire for reward or fear of punishment. Such suffering will be compensated later.</li>
 
<li><b>Prepare individual for next world</b> – Ramban, in contrast, maintains that afflictions of love, like other suffering, come due to sin.&#160; However, these serve to atone rather than punish, cleansing a person from their inadvertent sins<fn>Cf. R"Y Albo.&#160; He also includes other minor sins that a person might not have repented properly over. Both Ramban and R'Y Albo are drawing off Rabbinnic sources such as&#160;<a href="BavliTaanit11a" data-aht="source">Bavli Taanit 11a</a> and <a href="BavliKiddushin40b" data-aht="source">Bavli Kiddushin 40b</a>.</fn> so as to prepare the soul for the World to Come.<fn>These sins are not severe enough to require punishment in the next world, but nonetheless need to be atoned.</fn> In the time of the Mikdash, a sin offering would have served this purpose, but since its destruction suffering comes in its place.</li>
 
<li><b>Prepare individual for next world</b> – Ramban, in contrast, maintains that afflictions of love, like other suffering, come due to sin.&#160; However, these serve to atone rather than punish, cleansing a person from their inadvertent sins<fn>Cf. R"Y Albo.&#160; He also includes other minor sins that a person might not have repented properly over. Both Ramban and R'Y Albo are drawing off Rabbinnic sources such as&#160;<a href="BavliTaanit11a" data-aht="source">Bavli Taanit 11a</a> and <a href="BavliKiddushin40b" data-aht="source">Bavli Kiddushin 40b</a>.</fn> so as to prepare the soul for the World to Come.<fn>These sins are not severe enough to require punishment in the next world, but nonetheless need to be atoned.</fn> In the time of the Mikdash, a sin offering would have served this purpose, but since its destruction suffering comes in its place.</li>
 
</ul></point>
 
</ul></point>
<point><b>Individual providence of others</b> – Sometimes one person's individual providence affects another:<br/>
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<point><b>Individual providence of others</b> – Other cases of undeserved retribution occur when the individual is either the recipient of Hashem's Divine providence over another, or a tool used by Hashem to enact justice. <br/>
 
<ul>
 
<ul>
<li>An undeserving wicked person might be saved due to the prayers of the righteous, as was the case when Lot was saved for Avraham. (R. Saadia).</li>
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<li>Recipient – R. Saadia claims that an undeserving wicked person might be saved due to the prayers of the righteous, as was the case when Lot was saved due to Avraham's pleas. Alternatively, he might benefit from being in the shadow of a righteous person, as when Lavan and Potiphar's homes were blessed due to the presence of Yaakov and Yosef (R"Y Albo).</li>
<li>&#160;A person's punishment might be deferred so that Hashem can use them as a tool to enact vengeance on someone else<fn>assyria</fn>, or to bring good to the world through the birth of a righteous child.<fn>chizkiyahu</fn> (R. saadia and R"Y Albo)</li>
+
<li>Tool – A person's punishment might be deferred so that Hashem can use them as a tool to enact vengeance on someone else,<fn>As an example, R. Saadia points to Assyria whom Hashem used to exact vengeance on vengeance on other nations, referring to him as "שֵׁבֶט אַפִּי וּמַטֶּה הוּא בְיָדָם זַעְמִי" (Yeshayahu 10:5).</fn> or to bring good to the world through the birth of a righteous child (R. Saadia and R"Y Albo).<fn>As an example, he points to&#160; Achaz and Amon each of whom might have been spared to enable the birth of their righteous children, Chizkiyahu and&#160; Yoshiyahu, respectively.&#160; This works for Amon who died 8 years after Yoshiyahu's birth but is much more difficult to say about Achaz who bore Chizkiyahu at the age of only 11 (see Melakhim II 16:2 and 18:2).</fn> Conversely, a righteous person might suffer so as to atone for the sins of others. </li>
<li>a righteous person might suffer to atone for the sins of the nation.</li>
 
<li>Extension of providence over others</li>
 
 
</ul></point>
 
</ul></point>
 
<point><b>World to Come</b> – R. Saadia points to innocent suffering as proof of a World to Come.</point>
 
<point><b>World to Come</b> – R. Saadia points to innocent suffering as proof of a World to Come.</point>

Version as of 06:47, 20 August 2017

Theodicy – צדיק ורע לו

Exegetical Approaches

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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:

Righteousness Misperceived

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 רשעR. SaadiaHaEmunot VeHaDeiot 5:2-3About R. Saadia Gaon 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, RambanTorat HaAdam Shaar HaGemulAbout R. Moshe b. Nachman posits that suffering might result from accidental misdeeds of which the righteous themselves might not even be cognizant. Chovot HaLevavot4:3About R. Bachya ibn Pakuda 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 – Ralbag4 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.5 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.
  • Unaware of future – R. Saadia suggests that a person's punishment might be deferred since Hashem knows they are to repent later in life (at which point they will no longer be considered wicked.) 6 Humans, though, are unaware of this future change of heart and question why the individual is not being punished
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 position, 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 receive the curses of Parashat Ki Tavo.
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 position could agree with Rambam who appears to totally reject the concept of afflictions of love,7 or with Ramban who claims that even such afflictions serve to purify for some degree of sin.  He explains that they are considered "afflictions of love" since they come to erase inadvertent sins which are not severe enough to require punishment in the World to Come, but nonetheless need to be atoned.8
The Suffering of Iyyov – This approach matches that of Elifaz and the other friends in Sefer Iyyov, who try to convince Iyyov that, despite his righteous reputation, 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 were misguided.
Exile and enslavement in Egypt – This approach would maintain that, despite the silence in the text, both the exile and enslavement were punishment for sins of the nation.  [See Purposes of the Egyptian Bondage for discussion of the possible sins that were committed.] It would further suggest that each individual slave was worked more or less, in accordance with their deeds.
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.
Collective punishment – According to this position, there is no collective punishment, but rather each person is punished only for their own sins. When the collective appears to be punished in Tanakh, that is because all the people afflicted are really culpable, either for the same sin, or for individual crimes of their own.  For elaboration, see Collective Punishment.
"פֹּקֵד עֲוֺן אָבוֹת עַל בָּנִים" – This approach could agree with Shadal9 and R. ReggioR. Y"S Reggio Bikkurei HaIttim (1846)10 that this verse does not mean that children are punished for their parents sins, but rather that Hashem punishes children even for sins which they learned from their parents' conduct.11  As such, the child themselves are guilty and only suffering for their own actions, not those of their ancestors.  See Are Children Punished for Parents' Sins for more.
Divine Justice

Retribution Misperceived


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.

Why is compensation misperceived?
  • Physical goods are not true rewardsRambamMoreh Nevukhim 3:23About R. Moshe b. Maimon suggests that people assume that happiness comes from physical good (such as health, children and wealth), when in reality these pale in comparison to the ultimate good: knowledge of Hashem.17  Thus, an outsider might consider a צדיק who lives in poverty to be suffering, when in fact that individual is on such a spiritual level that they simply do not regard physical suffering as suffering at all.
  • Missing full picture – Most other commentators suggest, instead, that compensation is often misconstrued since people tend to only see part of a person's retribution:
    • Delayed punishment / reward – The illusion of injustice might be caused by the fact that Hashem does not always give recompense immediately after one commits a sin or does a good deed,18 making it difficult to see how every action is paid for measure for measure19 . Shadal points out, however, that if one were to look at an individual's retribution over the span of a lifetime, one would see that it matches his deeds.20
    • Unknown goal of retribution – A person might receive what appears to be a reprieve in punishment, or even a reward, but in reality the point is to ultimately cause more damage later. For example, R. Saadia claims that Paroh did not die at the beginning of the cycle of plagues to ensure that he suffer through all and eventually drown in the sea.  Similarly, the wicked might get a small blessing, only so as to prevent them from receiving a much greater undeserved reward.21 The inverse is also true; the righteous sometimes suffer slight hardships to prevent bigger catastrophes,22 make them better people,23 or enable greater rewards.24 
    • Only external compensation apparent – Often a person's emotional well being is less apparent to an outsider than his physical rewards, leading to the misconception that "רשע וטוב לו" while in fact the individual is suffering emotional turmoil. Thus, R"Y Albo suggests that though people might envy the wealthy, having much property is more of a curse than a reward, as Chazal say, "מרבה נכסים מרבה דאגה".‎25
Verses in Torah which promise retribution or reward – These verses refer to recompense in this world, which are meted out to both the collective and individuals, as they deserve.  As most of the verses speak of physical good, the Rambam's claim that true reward is intellectual/spiritual in nature is somewhat difficult.
Hashem's providence: individual or collective? According to this approach, there is both individual and collective providence in this world.
World to Come – Hashem does not wait for the World to Come to mete out retribution, but punishes and rewards where the deeds were done.
Immediate punishment of the sinner in Devarim 7 – Hashem's promise of immediate retribution to the sinner (וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר) contradicts the suggestion that sometimes Hashem delays a person's punishment until later in life. This position would respond that the verse means that Hashem gives recompense in this world already and does not wait for the next.26
The suffering of Iyyov
  • Rambam explains that once Iyyov attained a strong understanding of Hashem he himself acknowledged that true happiness is not related to physical good, but to recognition of God. As such, any physical harm that had come to him was insignificant. As evidence he points to Iyyov's words, "לְשֵׁמַע אֹזֶן שְׁמַעְתִּיךָ וְעַתָּה עֵינִי רָאָתְךָ עַל כֵּן אֶמְאַס וְנִחַמְתִּי עַל עָפָר וָאֵפֶר".
  • This position might also explain that the book ends with Iyyov not only regaining all he lost, but being rewarded with more than he had at the outset.  This proves that over one's lifetime Hashem compensates for any suffering, evening out the score before death. However, one might question if the anguish caused by loss is really undone when that loss is replaced (even if it is replaced by something more valuable).27
Exile and enslavement in Egypt – This position could suggest that the exile and bondage actually had many hidden benefits: preventing assimilation, instilling empathy, fostering unity and erasing class distinctions. In addition, they served to purify the people so they would merit to receive the Torah and the Land of Israel.28  However, it is questionable if the positives gained by the bondage outweighed the negatives.  Moreover, many of these benefits relate to the nation as a whole, rather than to individuals, leaving the question of individual justice in its place.29
Prophetic complaintsR. ChananelShemot 5:22About R. Bachya b. Asher and. R. Saadia GaonHaEmunot VeHaDeiot 5:2-3HaEmunot VeHaDeiot 8:2HaEmunot VeHaDeiot 9:1About R. Saadia Gaon. suggests that when Moshe and Yirmeyahu question Hashem regarding why the righteous continue to suffer while the wicked prosper,30 Hashem reassures them that everyone will get their just compensation in the near future,31 and that the present delay will allow for a doubling of both the punishment of the wicked and reward of the righteous.32 This accords with this general approach, that compensation does come in this world and what originally might appear as unfair is evened out later.
Divine justice – This approach believes that all that Hashem does is just, and everyone ultimately gets their due.
Afflictions of love – Ralbag suggest that afflictions of love to refer to those afflictions which contain a hidden good, prevent a worse evil, or enable a person to merit rewards later in life.  Thus, afflictions which bring a person closer to Hashem or prevent him from otherwise sinning would fall in this category.  Though they might initially appear to be a case of "צדיק ורע לו", they are actually "לטוב לו".
Difficulties with this approach – There are certain hardships which are very difficult to understand as being blessings in disguise.  What hidden good did an individual who suffered and died at the hands of the Nazis receive?

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. The position subdivides regarding the reason why true compensation is delayed:

Natural Order and General Providence

Since this world is usually run via natural order, and retribution is meted out according to the majority, at times an individual receives undeserved retribution.

Natural order and Divine providence – Though all these sources testify to the existence of individual Divine providence, they claim that this world is generally run via natural law,37 and not such providence.38  Thus, in this world, individuals might be harmed by, or benefit from, the vicissitudes of nature unrelated to their particular merits.39 Only a person who is so righteous that he merits Divine intervention to overturn nature will be protected from undeserved chance disasters.40
Sharing the fate of the collective – A corollary of the above is the idea that since, in this world, general providence takes precedence, the world is "judged according to the majority".41  Thus, often individuals might share the fate of the many, even if undeserving.  If the majority of the nation deserves punishment, the few righteous individuals within will suffer as well, while if the community deserve blessings, the few wicked will reap the reward with them.42 For further discussion of collective punishment, see Collective Punishment.
The World to Come – According to this position, the existence of suffering in this world (and the assumption of Hashem's justice) is one of the strongest proofs that a World to Come exists.43 Moreover, since the World to Come is the ultimate goal, it is not problematic that justice is deferred until then.44
Verses in Torah which promise retribution or reward – Many verses45 promise physical rewards or punishments which appear to refer to compensation in this world,46and as such present a difficulty for this position:
  • R. Crescas responds that the retribution spoken about in the verses is for the collective, and refers to national rather than individual rewards. This works with the vast majority of blessings/curses In Torah, which are indeed collective in nature.47  However, Devarim 29:17-20 explicitly refers to  individuals and states that they will receive the curses of Parashat Ki Tavo, suggesting that, at least, these blessings/ curses refer to the individual.48
  • Certain promises such as "לְמַעַן יַאֲרִכוּן יָמֶיךָ" in Shemot 20 and Devarim 22 are understood to refer to the next world.49
Immediate punishment of the sinner in Devarim 7:10 – Devarim 7:10 appears to promise that punishment is not deferred, posing a significant difficulty for this position.  These sources could suggest that the verse is speaking on a national level.50 Alternatively, they could explain, as do Ibn KaspiDevarim 7:10About R. Yosef ibn Kaspi and R. Reggio, that the verse does not mean to say that Hashem always gives immediate retribution, but rather that this is one of Hashem's many modes of justice.51
"קרי"
Suffering and the Book of Iyyov – As Iyyov's suffering was clearly not the result of chance, these sources explain
Exile and enslavement in Egypt – These sources disagree regarding the reason for the bondage in Egypt:
  • Punishment – Ramban, Ralbag52and Abarbanel suggest that it was punishment for sin (and thus not an example of undeserved retribution).53
  • Afflictions of Love –The Ran and R. Crescas view it as afflictions of love (see their position below).
  • Natural order – Abarbanel54 also raises the possibility that it was merely the result of natural processes and human choices.  The brothers sold Yosef of their own free will, setting forth a process which led them  to descend to Egypt and all that followed.
"פֹּקֵד עֲוֺן אָבוֹת עַל בָּנִים" – Ralbag maintains that this principle, too, is the result of natural order.  It refers to the collateral damage naturally suffered by a child due to parental misdeeds. For instance, if a parent commits a crime and is fined that he lose his property, the child by default will suffer as well.
The present exile – According to Ralbag, the present exile is another example of collateral damage.  Our ancestors sinned, forcing them out of the land and leaving many generations to continue to suffer in exile as a consequence.  Though many descendants on their own might not deserve exile, they might also not merit enough individual providence to be returned to the Israel.
Afflictions of love – Most of these sources combine this approach with the idea that sometimes suffering is a result of "afflictions of love".  See next position for elaboration.
Prophetic complaints

Individual Providence and Afflictions of Love

Full retribution is only given in the next world.  In this world righteous people might nonetheless suffer while the wicked prosper for a variety of reasons related to Hashem's individual providence, chief among them "afflictions of love."

Individual providence: ensure proper compensation – R. Saadia suggests that souls enjoy either total reward, or total punishment in the next world. Yet, no one is totally perfect or wicked, so Hashem makes sure to compensate for all of a righteous person's sins and all of a wicked person's good deeds already in this world.55  Thus, Hashem's providence ensures that no deed goes unrequited and justice prevails.  Ironically, this justice is simultaneously the chief cause of the illusion of injustice.56
Afflictions of love

According to many of these sources, the suffering of the righteous in this world should be understood as "afflictions of love".  They differ, though, in their understanding both of the purpose of such afflictions, and whether or not they come even without sin:

  • Increase reward  – Rashi, R. Chananel, R. Bachya,57 and R"Y Albo58 suggest that sometimes afflictions affect an innocent person, only so that he will merit more reward in the next world.59 [The person's tormentors simultaneously earn a bigger punishment.] 
  • Improve a person – Ran and R. Chasdai agree that afflictions come even without sin, but explain that their purpose is to humble a person or distance him from the physical desires of this world.  This helps prepare him for spiritual closeness to Hashem. A similar process takes place when Hashem tests a person. Through the test, the person grows and perfects himself.60
  • Proof for others  – R.Saadia61 and R"Y Albo explain that sometimes a righteous person is tested, despite not having sinned, so that others will learn that he acts uprightly out of love of Hashem, and not out of desire for reward or fear of punishment. Such suffering will be compensated later.
  • Prepare individual for next world – Ramban, in contrast, maintains that afflictions of love, like other suffering, come due to sin.  However, these serve to atone rather than punish, cleansing a person from their inadvertent sins62 so as to prepare the soul for the World to Come.63 In the time of the Mikdash, a sin offering would have served this purpose, but since its destruction suffering comes in its place.
Individual providence of others – Other cases of undeserved retribution occur when the individual is either the recipient of Hashem's Divine providence over another, or a tool used by Hashem to enact justice.
  • Recipient – R. Saadia claims that an undeserving wicked person might be saved due to the prayers of the righteous, as was the case when Lot was saved due to Avraham's pleas. Alternatively, he might benefit from being in the shadow of a righteous person, as when Lavan and Potiphar's homes were blessed due to the presence of Yaakov and Yosef (R"Y Albo).
  • Tool – A person's punishment might be deferred so that Hashem can use them as a tool to enact vengeance on someone else,64 or to bring good to the world through the birth of a righteous child (R. Saadia and R"Y Albo).65 Conversely, a righteous person might suffer so as to atone for the sins of others.
World to Come – R. Saadia points to innocent suffering as proof of a World to Come.
Suffering servant
Immediate retribution in Devarim 7
Historical parallels
Iyyov

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. The position subdivides regarding the reason why true compensation is delayed:

Why isn't their compensation in this world?
  • Natural order – Ralbag, Ran, R. Crescas and Abarbanel all point out that this world is generally run via natural law,66 and not individual Divine providence.67 Thus, in this world, individuals might be harmed by, or benefit from, the vicissitudes of nature unrelated to their particular merits.68 Only a person who is so righteous that he merits Divine intervention to overturn nature will be protected from undeserved chance disasters.
  • Part of the collective – A corollary of the above is the idea that since, in this world, general rather than individual providence takes precedence, individuals might share the fate of the many, even if undeserving.  Thus, if the majority of the nation deserves punishment, the few righteous individuals within will suffer as well.69
  • Afflictions of love
  • 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.
The World to Come – This position might view this world and the World to Come as one continuum.  Thus, it is not unjust that actions done in this world be compensated only in the next world.
Hashem's providence – According to this approach, Hashem provides on a national level, and not for each individual person.
Promises of reward and punishment – This position could suggest that the reward spoken about in the verses refer to national rewrads, not individual.  The nature
Iyyov – R. Saadia understands Iyyov's suffering to be a test,70 and as we read at the end of the book, Iyyov got an abundance of good at the end of his life.71
Purposes of the Egyptian bondage – The Ran view as afflictions of love.
"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 explicit in the Torah at all.72
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.
Immediate punishment of the sinner in Devarim 7

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:Rambam

Hashem's Ways are Beyond Human Comprehension

Since Hashem's knowledge and providence are different than ours, people cannot always understand Hashem's ways.

Leaving the question unanswered