Reward and Punishment/1

Reward and Punishment

Introduction

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A Plethora of Blessings and Curses

Torah is replete with promises of both rewards for obedience and punishment for transgression. These are perhaps most evident in Vayikra 26 and Devarim 28 which each contain a full list of blessings and curses, but many other individual verses,¹ too, similarly promise recompense, including health/disease, rain/drought, peace/war and more. In the vast majority of cases, retribution is promised in the context of general observance,² but in other instances, specific mitzvot are singled out as meriting reward or punishment.³

"?היכן טובתו של זה"

Despite the plethora of promises, however, experience suggests that not all who observe Hashem's commands reap the benefits described.  The problem is raised in Yerushalmi Chagiga 2:1Chagigah 2:1About the Yerushalmi⁴ through the mouth of Elisha b. Avuyah.  He witnesses an individual fulfilling the directive to send away the mother bird, a commandment whose stated reward is longevity, and yet finds that the man dies upon descent:

 פעם אחת היה יושב ושונה בבקעת גינוסר וראה אדם אחד עלה לראש הדקל ונטל אם על הבנים וירד משם בשלום למחר ראה אדם אחר שעלה לראש הדקל ונטל את הבנים ושילח את האם וירד משם והכישו נחש ומת אמר כתיב {דברים כב} שלח תשלח את האם ואת הבנים תקח לך למען ייטב לך והארכת ימים איכן היא טובתו של זה איכן היא אריכות ימיו של זה?

Elisha b. Avuyah asks, "Where is the good promised to this one?  Where is his longevity?"  We, too, wonder, why does it seem that Hashem promises but does not fulfill? The Gemara responds that the verses refer to rewards in the World to Come, but is that the simple sense of the text?  If the Torah's blessings all refer to the spiritual world, why are the vast majority physical in nature?⁵ If, though, they refer to rewards in this world, why are these not always evident?

Collective or Individual

At whom are Torah's blessings targeted – the individual or the collective?  Some verses are formulated in the singular,⁶ perhaps suggesting the former, but many others are addressed in the plural.⁷· A few passages, such as Vayikra 20:1-5 or Devarim 29:17-20, explicitly target the individual for retribution.  Should these be considered the exception or the norm?   On the other hand, many other verses speak of recompense such as rain, famine or war,   which would seem to naturally affect the collective.  Are the verses suggesting that these phenomena will behave as they normally do, and thus, by definition, it is the nation rather than the individual who will suffer or be blessed? Or, might rewards and punishments be miraculous, so that a righteous individual might benefit from peace and rain, while his wicked neighbors do not? 

"עַל מְנָת לְקַבֵּל פְּרָס"

In Avot 1:3Avot 1:3About the Mishna Antigonus makes the well known statement, "אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס", asserting that one should not serve Hashem out of hopes of reward.⁸  How, though, does this jive with the dozens of verses which promise exactly that? If the ideal is that one observe commandments regardless of retribution, why does Hashem devote so much press space to delineating blessings and curses? Might the rewards listed serve a purpose other than retribution?  Or, Antigonus' words notwithstanding, is it possible that really there is nothing wrong with hoping for one's just due?⁹

Other Questions

• Physical or spiritual –  Almost all the rewards and blessings of the Torah are physical in nature.¹⁰  Why does Hashem not also promise spiritual rewards? Moreover, if the World to Come is considered the ultimate reward, why is it never explicitly mentioned in Torah?
• "עַל הָאֲדָמָה אֲשֶׁר י״י אֱלֹהֶיךָ נֹתֵן לָךְ" – Many of the blessings in Torah mention that they will be fulfilled "on the land that Hashem will give you".  Does this mean that the retribution spoken of in Torah is limited to an era in which the nation is living in the Land of Israel?
• The Biblical record – Throughout Tanakh, Hashem's retribution is very obvious, with many sinners being punished almost instantaneously, and almost every national disaster being explained by prophets in terms of sin and punishment, making the correlation between deed and consequence abundantly clear.  Is this same correlation true today, less obvious only due to the fact that prophets no longer exist to point it out, or have Hashem's modes of providence changed over time?  If the later, what has led to the change?

¹ See, for example, Shemot 15:26, Shemot 23:23-27, Devarim 4:40, Devarim 7:11-16. Devarim 11:8-9, 13-25 and many more.

² See, for example, Vayikra 26, Devarim 5:25, Devarim 6:1-3, Devarim 7:11-16, Devarim 11:13-25 and Devarim 28. . Most of these verses are prefaced with a statement to the effect of "וְהָיָה אִם שָׁמוֹעַ תִּשְׁמַע בְּקוֹל י״י" or "אִם בְּחֻקֹּתַי תֵּלֵכוּ", mentioning keeping Hashem's laws as a whole, but not specifying any one commandment.

³ See, for instance, rewards of longevity for honoring parents (Shemot 20:11), sending away the mother bird (Devarim 22:6-7), or for using proper weights in business (Devarim 25:15), Hashem's promise to punish one who sleeps with his uncle (Vayikra 20:20) or worships the Molekh (Vayikra 20:1-5), or blessings of prosperity for one who gives the tithe of the poor (Devarim 14:28-29) or loans to the disadvantaged (Devarim 15:7-10).

⁴ See also the parallels in Bavli KiddushinKiddushin 39bAbout the Bavli and Bavli ChulinChulin 142aAbout the Bavli.  In these versions the problem is even more acute, as the child goes to take the hatchlings at the request of his father, which should have earned him double reward  longevity and good life for both respecting his parent and for sending the mother bird away!

⁵

The concept that justice might be deferred to the next world is also difficult due to  Devarim 7:9-11, which states, "וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר", implying that Hashem punishes the wicked immediately, in their lifetime.

 

⁶ See, for instance, Shemot 15:26, Shemot 20:11, Vayikra 20:1-5, Devarim 4:40, Devarim 7:11, Devarim 12:28, or Devarim 28.

⁷ See Vayikra 26, Devarim 5:25, Devarim 5:29, Devarim 11:8-9, Devarim 11:13-25 and Devarim 32:46-47.

⁸ Cf. Sifre Devarim11:22About Sifre Devarim and Bavli NedarimNedarim 62aAbout the Bavli which similarly suggest that one should not learn Torah for glory or other reward.

⁹ See Bavli PesachimPesachim 8a-bAbout the Bavli which states that someone who gives charity so that his son will live or he will be rewarded in the Next World is considered a "צדיק גמור", assuming that there is nothing wrong with performing good deeds in order to receive future blessings.

¹⁰ There might be several exceptions.