Difference between revisions of "Reward and Punishment/2"

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<p>Individuals do not receive true retribution in this world, getting their just desserts only in the next world.</p>
 
<p>Individuals do not receive true retribution in this world, getting their just desserts only in the next world.</p>
 
<mekorot>R. Yaakov in <multilink><a href="BavliKiddushin39b" 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="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> and <multilink><a href="BavliChulin142a" data-aht="source">Bavli Chulin</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="RSaadiaGaonHaEmunotVeHaDeiot9-1" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonCommentaryBereshit6-7" data-aht="source">Commentary Bereshit 6:7</a><a href="RSaadiaGaonHaEmunotVeHaDeiot6-5" data-aht="source">HaEmunot VeHaDeiot 6:5</a><a href="RSaadiaGaonHaEmunotVeHaDeiot8-2" data-aht="source">HaEmunot VeHaDeiot 8:2</a><a href="RSaadiaGaonHaEmunotVeHaDeiot9-1" data-aht="source">HaEmunot VeHaDeiot 9:1</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RambamHilkhotTeshuvah9" data-aht="source">Rambam</a><a href="RambamCommentaryontheMishnaPeah1-1" data-aht="source">Commentary on the Mishna Peah 1:1</a><a href="RambamCommentaryontheMishnaSanhedrin10-1" data-aht="source">Commentary on the Mishna Sanhedrin 10:1</a><a href="RambamCommentaryontheMishnaAvot1-3" data-aht="source">Commentary on the Mishna Avot 1:3</a><a href="RambamHilkhotTeshuvah8-1-3" data-aht="source">Hilkhot Teshuvah 8:1-3</a><a href="RambamHilkhotTeshuvah8-5-8" data-aht="source">Hilkhot Teshuvah 8:5-8</a><a href="RambamHilkhotTeshuvah9" data-aht="source">Hilkhot Teshuvah 9</a><a href="RambamHilkhotTeshuvah10-1-2" data-aht="source">Hilkhot Teshuvah 10:1-2</a><a href="RambamHilkhotTeshuvah10-4-5" data-aht="source">Hilkhot Teshuvah 10:4-5</a><a href="MorehNevukhim3-18" data-aht="source">Moreh Nevukhim 3:18</a><a href="MorehNevukhim3-27" data-aht="source">Moreh Nevukhim 3:27</a><a href="MorehNevukhim3-28" data-aht="source">Moreh Nevukhim 3:28</a><a href="MorehNevukhim3-51" data-aht="source">Moreh Nevukhim 3:51</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="RYonahAvot4-2" data-aht="source">R. Yonah</a><a href="RYonahAvot4-2" data-aht="source">Avot 4:2</a><a href="R. Yonah b. Avraham Gerondi" data-aht="parshan">About R. Yonah b. Avraham Gerondi</a></multilink>, <multilink><a href="RalbagMilchamotHashem4-6" data-aht="source">Ralbag</a><a href="RalbagVayikra26-4-5" data-aht="source">Vayikra 26:4-5</a><a href="RalbagDevarim5-29" data-aht="source">Devarim 5:29</a><a href="RalbagDevarim6-24-25" data-aht="source">Devarim 6:24-25</a><a href="RalbagDevarim22-7" data-aht="source">Devarim 22:7</a><a href="RalbagShemotBeurHaParashah20-11" data-aht="source">Shemot Beur HaParashah 20:11</a><a href="RalbagShemotToalot23-25" data-aht="source">Shemot Toalot 23:25</a><a href="RalbagVayikraToalot26-3" data-aht="source">Vayikra Toalot 26:3</a><a href="RalbagDevarimToalot6-24" data-aht="source">Devarim Toalot 6:24</a><a href="RalbagMilchamotHashem4-4" data-aht="source">Milchamot Hashem 4:4</a><a href="RalbagMilchamotHashem4-6" data-aht="source">Milchamot Hashem 4:6</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="DerashotHaRan8" data-aht="source">Ran</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>, <multilink><a href="OrHashem2-2-4" data-aht="source">R. Chasdai Crescas</a><a href="OrHashem2-2-4" data-aht="source">Or Hashem 2:2:4</a><a href="R. Chasdai Crescas" data-aht="parshan">About R. Chasdai Crescas</a></multilink>, ?<multilink><a href="SeferHaIkkarim4-40" data-aht="source">Sefer HaIkkarim</a><a href="SeferHaIkkarim4-10" data-aht="source">4:10</a><a href="SeferHaIkkarim4-11" data-aht="source">4:11</a><a href="SeferHaIkkarim4-29" data-aht="source">4:29</a><a href="SeferHaIkkarim4-30" data-aht="source">4:30</a><a href="SeferHaIkkarim4-33" data-aht="source">4:33</a><a href="SeferHaIkkarim4-39" data-aht="source">4:39</a><a href="SeferHaIkkarim4-40" data-aht="source">4:40</a><a href="Sefer HaIkkarim" data-aht="parshan">About R. Yosef Albo</a></multilink>, ?<multilink><a href="AbarbanelVayikra26-3" data-aht="source">Abarbanel</a><a href="AbarbanelShemot20-11" data-aht="source">Shemot 20:11</a><a href="AbarbanelVayikra26-3" data-aht="source">Vayikra 26:3</a><a href="AbarbanelDevarim4-15" data-aht="source">Devarim 4:15</a><a href="AbarbanelDevarim22-6" data-aht="source">Devarim 22:6</a><a href="AbarbanelDevarim32Introduction" data-aht="source">Devarim 32 Introduction</a><a href="NachalatAvotMishnaAvot1-3" data-aht="source">Nachalat Avot Mishna Avot 1:3</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink></mekorot>
 
<mekorot>R. Yaakov in <multilink><a href="BavliKiddushin39b" 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="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> and <multilink><a href="BavliChulin142a" data-aht="source">Bavli Chulin</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="RSaadiaGaonHaEmunotVeHaDeiot9-1" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonCommentaryBereshit6-7" data-aht="source">Commentary Bereshit 6:7</a><a href="RSaadiaGaonHaEmunotVeHaDeiot6-5" data-aht="source">HaEmunot VeHaDeiot 6:5</a><a href="RSaadiaGaonHaEmunotVeHaDeiot8-2" data-aht="source">HaEmunot VeHaDeiot 8:2</a><a href="RSaadiaGaonHaEmunotVeHaDeiot9-1" data-aht="source">HaEmunot VeHaDeiot 9:1</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RambamHilkhotTeshuvah9" data-aht="source">Rambam</a><a href="RambamCommentaryontheMishnaPeah1-1" data-aht="source">Commentary on the Mishna Peah 1:1</a><a href="RambamCommentaryontheMishnaSanhedrin10-1" data-aht="source">Commentary on the Mishna Sanhedrin 10:1</a><a href="RambamCommentaryontheMishnaAvot1-3" data-aht="source">Commentary on the Mishna Avot 1:3</a><a href="RambamHilkhotTeshuvah8-1-3" data-aht="source">Hilkhot Teshuvah 8:1-3</a><a href="RambamHilkhotTeshuvah8-5-8" data-aht="source">Hilkhot Teshuvah 8:5-8</a><a href="RambamHilkhotTeshuvah9" data-aht="source">Hilkhot Teshuvah 9</a><a href="RambamHilkhotTeshuvah10-1-2" data-aht="source">Hilkhot Teshuvah 10:1-2</a><a href="RambamHilkhotTeshuvah10-4-5" data-aht="source">Hilkhot Teshuvah 10:4-5</a><a href="MorehNevukhim3-18" data-aht="source">Moreh Nevukhim 3:18</a><a href="MorehNevukhim3-27" data-aht="source">Moreh Nevukhim 3:27</a><a href="MorehNevukhim3-28" data-aht="source">Moreh Nevukhim 3:28</a><a href="MorehNevukhim3-51" data-aht="source">Moreh Nevukhim 3:51</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="RYonahAvot4-2" data-aht="source">R. Yonah</a><a href="RYonahAvot4-2" data-aht="source">Avot 4:2</a><a href="R. Yonah b. Avraham Gerondi" data-aht="parshan">About R. Yonah b. Avraham Gerondi</a></multilink>, <multilink><a href="RalbagMilchamotHashem4-6" data-aht="source">Ralbag</a><a href="RalbagVayikra26-4-5" data-aht="source">Vayikra 26:4-5</a><a href="RalbagDevarim5-29" data-aht="source">Devarim 5:29</a><a href="RalbagDevarim6-24-25" data-aht="source">Devarim 6:24-25</a><a href="RalbagDevarim22-7" data-aht="source">Devarim 22:7</a><a href="RalbagShemotBeurHaParashah20-11" data-aht="source">Shemot Beur HaParashah 20:11</a><a href="RalbagShemotToalot23-25" data-aht="source">Shemot Toalot 23:25</a><a href="RalbagVayikraToalot26-3" data-aht="source">Vayikra Toalot 26:3</a><a href="RalbagDevarimToalot6-24" data-aht="source">Devarim Toalot 6:24</a><a href="RalbagMilchamotHashem4-4" data-aht="source">Milchamot Hashem 4:4</a><a href="RalbagMilchamotHashem4-6" data-aht="source">Milchamot Hashem 4:6</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="DerashotHaRan8" data-aht="source">Ran</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>, <multilink><a href="OrHashem2-2-4" data-aht="source">R. Chasdai Crescas</a><a href="OrHashem2-2-4" data-aht="source">Or Hashem 2:2:4</a><a href="R. Chasdai Crescas" data-aht="parshan">About R. Chasdai Crescas</a></multilink>, ?<multilink><a href="SeferHaIkkarim4-40" data-aht="source">Sefer HaIkkarim</a><a href="SeferHaIkkarim4-10" data-aht="source">4:10</a><a href="SeferHaIkkarim4-11" data-aht="source">4:11</a><a href="SeferHaIkkarim4-29" data-aht="source">4:29</a><a href="SeferHaIkkarim4-30" data-aht="source">4:30</a><a href="SeferHaIkkarim4-33" data-aht="source">4:33</a><a href="SeferHaIkkarim4-39" data-aht="source">4:39</a><a href="SeferHaIkkarim4-40" data-aht="source">4:40</a><a href="Sefer HaIkkarim" data-aht="parshan">About R. Yosef Albo</a></multilink>, ?<multilink><a href="AbarbanelVayikra26-3" data-aht="source">Abarbanel</a><a href="AbarbanelShemot20-11" data-aht="source">Shemot 20:11</a><a href="AbarbanelVayikra26-3" data-aht="source">Vayikra 26:3</a><a href="AbarbanelDevarim4-15" data-aht="source">Devarim 4:15</a><a href="AbarbanelDevarim22-6" data-aht="source">Devarim 22:6</a><a href="AbarbanelDevarim32Introduction" data-aht="source">Devarim 32 Introduction</a><a href="NachalatAvotMishnaAvot1-3" data-aht="source">Nachalat Avot Mishna Avot 1:3</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink></mekorot>
<point><b>Ultimate reward: physical or spiritual?</b> One of the main philosophical motivations for this position is the belief in the primacy of spiritual rewards.&#160;<multilink><a href="NachalatAvotMishnaAvot1-3" data-aht="source">Abarbanel</a><a href="AbarbanelShemot20-11" data-aht="source">Shemot 20:11</a><a href="AbarbanelVayikra26-3" data-aht="source">Vayikra 26:3</a><a href="AbarbanelDevarim4-15" data-aht="source">Devarim 4:15</a><a href="AbarbanelDevarim22-6" data-aht="source">Devarim 22:6</a><a href="AbarbanelDevarim32Introduction" data-aht="source">Devarim 32 Introduction</a><a href="NachalatAvotMishnaAvot1-3" data-aht="source">Nachalat Avot Mishna Avot 1:3</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> notes that since observance of Hashem's commandments is essentially a spiritual act, it is only fitting that the ultimate reward be spiritual as well.&#160;<multilink><a href="RambamHilkhotTeshuvah8-5-8" data-aht="source">Rambam</a><a href="RambamCommentaryontheMishnaPeah1-1" data-aht="source">Commentary on the Mishna Peah 1:1</a><a href="RambamCommentaryontheMishnaSanhedrin10-1" data-aht="source">Commentary on the Mishna Sanhedrin 10:1</a><a href="RambamCommentaryontheMishnaAvot1-3" data-aht="source">Commentary on the Mishna Avot 1:3</a><a href="RambamHilkhotTeshuvah8-1-3" data-aht="source">Hilkhot Teshuvah 8:1-3</a><a href="RambamHilkhotTeshuvah8-5-8" data-aht="source">Hilkhot Teshuvah 8:5-8</a><a href="RambamHilkhotTeshuvah9" data-aht="source">Hilkhot Teshuvah 9</a><a href="RambamHilkhotTeshuvah10-1-2" data-aht="source">Hilkhot Teshuvah 10:1-2</a><a href="RambamHilkhotTeshuvah10-4-5" data-aht="source">Hilkhot Teshuvah 10:4-5</a><a href="MorehNevukhim3-18" data-aht="source">Moreh Nevukhim 3:18</a><a href="MorehNevukhim3-27" data-aht="source">Moreh Nevukhim 3:27</a><a href="MorehNevukhim3-28" data-aht="source">Moreh Nevukhim 3:28</a><a href="MorehNevukhim3-51" data-aht="source">Moreh Nevukhim 3:51</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink> adds that physical rewards, being meaningless to the soul and paling in comparison to spiritual rewards, are insignificant to the point of being almost worthless. As such, it is impossible to be fully rewarded in this life; retribution must of necessity come only in the next world where the righteous merit to commune with Hashem (נֶהֱנִין מִזִּיו הַשְּׁכִינָה) and the sinners are cut off.<fn>For the Rambam, the biggest punishment is that a soul should cease to exist and lose the opportunity of joining in the spiritual good of the next world.</fn></point>
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<point><b>Ultimate reward: physical or spiritual?</b> One of the main philosophical motivations for this position is the belief in the primacy of spiritual rewards.&#160;<multilink><a href="NachalatAvotMishnaAvot1-3" data-aht="source">Abarbanel</a><a href="AbarbanelShemot20-11" data-aht="source">Shemot 20:11</a><a href="AbarbanelVayikra26-3" data-aht="source">Vayikra 26:3</a><a href="AbarbanelDevarim4-15" data-aht="source">Devarim 4:15</a><a href="AbarbanelDevarim22-6" data-aht="source">Devarim 22:6</a><a href="AbarbanelDevarim32Introduction" data-aht="source">Devarim 32 Introduction</a><a href="NachalatAvotMishnaAvot1-3" data-aht="source">Nachalat Avot Mishna Avot 1:3</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> notes that since observance of Hashem's commandments is essentially a spiritual act, it is only fitting that the ultimate reward be spiritual as well.&#160;<multilink><a href="RambamHilkhotTeshuvah8-5-8" data-aht="source">Rambam</a><a href="RambamCommentaryontheMishnaPeah1-1" data-aht="source">Commentary on the Mishna Peah 1:1</a><a href="RambamCommentaryontheMishnaSanhedrin10-1" data-aht="source">Commentary on the Mishna Sanhedrin 10:1</a><a href="RambamCommentaryontheMishnaAvot1-3" data-aht="source">Commentary on the Mishna Avot 1:3</a><a href="RambamHilkhotTeshuvah8-1-3" data-aht="source">Hilkhot Teshuvah 8:1-3</a><a href="RambamHilkhotTeshuvah8-5-8" data-aht="source">Hilkhot Teshuvah 8:5-8</a><a href="RambamHilkhotTeshuvah9" data-aht="source">Hilkhot Teshuvah 9</a><a href="RambamHilkhotTeshuvah10-1-2" data-aht="source">Hilkhot Teshuvah 10:1-2</a><a href="RambamHilkhotTeshuvah10-4-5" data-aht="source">Hilkhot Teshuvah 10:4-5</a><a href="MorehNevukhim3-18" data-aht="source">Moreh Nevukhim 3:18</a><a href="MorehNevukhim3-27" data-aht="source">Moreh Nevukhim 3:27</a><a href="MorehNevukhim3-28" data-aht="source">Moreh Nevukhim 3:28</a><a href="MorehNevukhim3-51" data-aht="source">Moreh Nevukhim 3:51</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink> adds that physical rewards, being meaningless to the soul and paling in comparison to spiritual rewards, are insignificant to the point of being almost worthless. As such, it is impossible to be fully rewarded in this physical world; retribution must of necessity come only in the next world where the righteous merit to commune with Hashem (נֶהֱנִין מִזִּיו הַשְּׁכִינָה) and the sinners are cut off.<fn>For the Rambam, the biggest punishment is that a soul should cease to exist and lose the opportunity of joining in the spiritual good of the next world.</fn></point>
<point><b>Hashem's providence</b> – This reading of reward and punishment is further influenced by these sources' understanding of Divine providence. According to many of these thinkers,<fn>See Rambam, Ran, R"Y Albo, R. Crescas and Abarbanel.</fn> though there is individual Divine providence, not all merit it to the same degree,<fn>The more righteous one is (or the more in line with the Active Intellect), the more providence one will receive. Ralbag notes that, as a result, it is possible that some people might not merit any individual providence at all.&#160; Even a basically good person, who at times benefits from Divine providence, might not merit enough providence to cause Hashem to overturn nature on&#160; his behalf.</fn> and in general, the world is run via natural law rather than such providence. In such a world, it is difficult to reward an individual for his personal deeds, as this will often necessitate intervening in nature.&#160; For example, if one deserves rain, but his neighbors do not,<fn>undefined</fn> making the individual's crops grow while the neighbors' suffer drought requires a miracle.
+
<point><b>Hashem's providence</b> – This reading of reward and punishment is further influenced by these sources' understanding of Divine providence. According to many of these thinkers,<fn>See Rambam, Ralbag, Ran, R"Y Albo, and Abarbanel.</fn> though there is individual Divine providence, not all merit it to the same degree,<fn>The more righteous one is (or the more in line with the Active Intellect), the more providence one will receive. Ralbag notes that, as a result, it is possible that some people might not merit any individual providence at all.&#160; Even a basically good person, who at times benefits from Divine providence, might not merit enough providence to cause Hashem to overturn nature on&#160; his behalf.</fn> and in general, the world is run via natural law rather than such providence.&#160; In such a world, it is difficult to reward an individual for his personal deeds, as this will often necessitate intervening in nature.<fn>For example, if one deserves rain, but his neighbors do not, to make the individual's crops grow while the neighbors' suffer drought requires a miracle.</fn></point>
<ul>
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<point><b>Reality that appears to contradict the Torah</b> – These sources might also be motivated by their perceptions of reality, in which often individuals do not appear to receive the rewards promised by Torah despite mitzvah observance.<fn>R. Yaakov's position is presented in the gemara as an answer to Elisha ben Avuyah's questioning of a real life scenario - where a son who both honors his father and observes the commandment of שילוח הקן, gets not long life as promised by the Torah, but early death!</fn>&#160; Positing that the Torah does not promise individual retribution in this world resolves the seeming contradiction.<fn>By adding that the individual instead gets his just compensation in the next world, they address the associated problem of theodicy.</fn></point>
<li><b>Reality that appears to contradict the Torah</b> – These sources might also be motivated by their perceptions of reality, in which often individuals do not appear to receive the rewards promised by Torah despite mitzvah observance.<fn>R. Yaakov's position is presented in the gemara as an answer to Elisha ben Avuyah's questioning of a real life scenario - where a son who both honors his father and observes the commandment of שילוח הקן, gets not long life as promised by the Torah, but early death!</fn>&#160; Positing that the Torah does not promise individual retribution in this world resolves the seeming contradiction.<fn>By adding that the individual instead gets his just compensation in the next world, they address the associated problem of theodicy.</fn></li>
 
</ul></point>
 
 
<point><b>Is not deferred retribution unjust?</b> One might question the justice of deferred retribution.&#160; If a person sins or acts righteously in this world, should he not get his due in this world as well?&#160; Is it fair that one needs to wait for one's reward?&#160; Rambam appears unperturbed by the question, assuming that the magnitude of the good of the next world renders all rewards of this world negligible.<fn>According to him, it is simply impossible to get full reward in this world, so there can be no question of injustice.</fn> Others might suggest that since this and the next world are really one continuum<fn>See R. Yaakov's statement in Mishnah Avot 4:16, "הָעוֹלָם הַזֶּה דּוֹמֶה לִפְרוֹזְדוֹר בִּפְנֵי הָעוֹלָם הַבָּא".</fn>, there is no injustice in meting out recompense in one world for deeds done in the other.</point>
 
<point><b>Is not deferred retribution unjust?</b> One might question the justice of deferred retribution.&#160; If a person sins or acts righteously in this world, should he not get his due in this world as well?&#160; Is it fair that one needs to wait for one's reward?&#160; Rambam appears unperturbed by the question, assuming that the magnitude of the good of the next world renders all rewards of this world negligible.<fn>According to him, it is simply impossible to get full reward in this world, so there can be no question of injustice.</fn> Others might suggest that since this and the next world are really one continuum<fn>See R. Yaakov's statement in Mishnah Avot 4:16, "הָעוֹלָם הַזֶּה דּוֹמֶה לִפְרוֹזְדוֹר בִּפְנֵי הָעוֹלָם הַבָּא".</fn>, there is no injustice in meting out recompense in one world for deeds done in the other.</point>
 
<point><b>Biblical blessings</b> – The Torah's many promises of reward and punishment, especially those which are physical in nature and thus appear to refer to compensation in this world,<fn>See, for instance the rewards and punishments promised in&#160;<a href="Shemot15-26" data-aht="source">Shemot 15:26</a>,&#160; <a href="Vayikra26-3-12" data-aht="source">Vayikra 26</a>,&#160;<a href="Devarim7-11-16" data-aht="source">Devarim 7:11-16</a>, <a href="Devarim11-13-21" data-aht="source">Devarim 11:13-25</a>,<a href="Devarim28-1-13" data-aht="source">Devarim 28</a> or&#160;<a href="Devarim29-21-27" data-aht="source">Devarim 29:21-27</a>.&#160; As these include agricultural blessings, promises of victory over enemies, abundance of children, and health, they would seem to relate to this world rather than the next.</fn> present a difficulty for this position which assumes that there is no such retribution:<br/>
 
<point><b>Biblical blessings</b> – The Torah's many promises of reward and punishment, especially those which are physical in nature and thus appear to refer to compensation in this world,<fn>See, for instance the rewards and punishments promised in&#160;<a href="Shemot15-26" data-aht="source">Shemot 15:26</a>,&#160; <a href="Vayikra26-3-12" data-aht="source">Vayikra 26</a>,&#160;<a href="Devarim7-11-16" data-aht="source">Devarim 7:11-16</a>, <a href="Devarim11-13-21" data-aht="source">Devarim 11:13-25</a>,<a href="Devarim28-1-13" data-aht="source">Devarim 28</a> or&#160;<a href="Devarim29-21-27" data-aht="source">Devarim 29:21-27</a>.&#160; As these include agricultural blessings, promises of victory over enemies, abundance of children, and health, they would seem to relate to this world rather than the next.</fn> present a difficulty for this position which assumes that there is no such retribution:<br/>

Version as of 03:59, 14 December 2020

Reward and Punishment

Exegetical Approaches

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Individuals Rewarded in this World

Individuals Not Rewarded in this World

Individuals do not receive true retribution in this world, getting their just desserts only in the next world.

Ultimate reward: physical or spiritual? One of the main philosophical motivations for this position is the belief in the primacy of spiritual rewards. AbarbanelShemot 20:11Vayikra 26:3Devarim 4:15Devarim 22:6Devarim 32 IntroductionNachalat Avot Mishna Avot 1:3About R. Yitzchak Abarbanel notes that since observance of Hashem's commandments is essentially a spiritual act, it is only fitting that the ultimate reward be spiritual as well. RambamCommentary on the Mishna Peah 1:1Commentary on the Mishna Sanhedrin 10:1Commentary on the Mishna Avot 1:3Hilkhot Teshuvah 8:1-3Hilkhot Teshuvah 8:5-8Hilkhot Teshuvah 9Hilkhot Teshuvah 10:1-2Hilkhot Teshuvah 10:4-5Moreh Nevukhim 3:18Moreh Nevukhim 3:27Moreh Nevukhim 3:28Moreh Nevukhim 3:51About R. Moshe b. Maimon adds that physical rewards, being meaningless to the soul and paling in comparison to spiritual rewards, are insignificant to the point of being almost worthless. As such, it is impossible to be fully rewarded in this physical world; retribution must of necessity come only in the next world where the righteous merit to commune with Hashem (נֶהֱנִין מִזִּיו הַשְּׁכִינָה) and the sinners are cut off.1
Hashem's providence – This reading of reward and punishment is further influenced by these sources' understanding of Divine providence. According to many of these thinkers,2 though there is individual Divine providence, not all merit it to the same degree,3 and in general, the world is run via natural law rather than such providence.  In such a world, it is difficult to reward an individual for his personal deeds, as this will often necessitate intervening in nature.4
Reality that appears to contradict the Torah – These sources might also be motivated by their perceptions of reality, in which often individuals do not appear to receive the rewards promised by Torah despite mitzvah observance.5  Positing that the Torah does not promise individual retribution in this world resolves the seeming contradiction.6
Is not deferred retribution unjust? One might question the justice of deferred retribution.  If a person sins or acts righteously in this world, should he not get his due in this world as well?  Is it fair that one needs to wait for one's reward?  Rambam appears unperturbed by the question, assuming that the magnitude of the good of the next world renders all rewards of this world negligible.7 Others might suggest that since this and the next world are really one continuum8, there is no injustice in meting out recompense in one world for deeds done in the other.
Biblical blessings – The Torah's many promises of reward and punishment, especially those which are physical in nature and thus appear to refer to compensation in this world,9 present a difficulty for this position which assumes that there is no such retribution:
  • Collective recompense – R. Crescas, R"Y Albo and Abarbanel10 responds that the retribution spoken about in the verses is for the collective, and refers to national rather than individual rewards. 
    • This is supported by the collective nature of the vast majority of the Torah's blessings and curses, which speak of war, rain, famine and the like.11
    • R"Y Albo further notes the plural formulation of the blessings/curses of Vayikra 26,12 and points out that others, despite being worded in the singular, explicitly mention or reference the nation.13 
    • The collective context further implies that even surrounding verses which could theoretically be explained to refer only to the individual refer to the group as well.14
  • Enablers – Rambam,15 in contrast, suggests that even individuals might in fact benefit from the promises of Torah,16 but maintains that these do not constitute rewards but rather enablers. A life free of troubles, sickness, and war will make it easier for people to observe Hashem's commandments,17 paving the way for one to earn real reward in the next world.18  
  • Rewards of next world – R. Yaakov suggests that other promises such as "לְמַעַן יִיטַב לָךְ / לְמַעַן יַאֲרִכוּן יָמֶיךָ" in Shemot 20:11 or Devarim 22:719 refer to the next world.20  This, though, is somewhat difficult in light of the ending of the verse (and other similar ones) which explicitly add, "עַל הָאֲדָמָה אֲשֶׁר י״י אֱלֹהֶיךָ נֹתֵן לָךְ", suggesting that the promise applies to this world.21  R. Bachya,
"וְשַׂמְתִּי אֲנִי אֶת פָּנַי בָּאִישׁ הַהוּא"
Why not reward the individual in this world?
Nature of עולם הבא
Why isn't עולם הבא mentioned in the Torah?
Purpose of rewards / punishments
Is it problematic to hope for reward?

Changing Rewards

Hashem's modes of providence have changed over time.  Though immediate reward and punishment is manifest in the Biblical and First Temple periods, it disappeared thereafter as Hashem's initial overt providence gradually became covert.

"עַל הָאֲדָמָה אֲשֶׁר י״י אֱלֹהֶיךָ נֹתֵן לָךְ"