Reward and Punishment/2

Reward and Punishment

Exegetical Approaches

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Individuals Rewarded in this World

Individuals are compensated for their actions already in this world, and not only in the next world.

Sources:perhaps Ibn Ezra, perhaps Rambam in his Commentary on Mishna PeahCommentary on the Mishna Peah 1:1About R. Moshe b. Maimon, ?kuzari ?ibn Kaspi, Sefer HaIkkarim4:104:114:294:304:33About R. Yosef Albo, NetzivVayikra 26:3Devarim 5:29Devarim 6:24Devarim 22:7About R. Naftali Tzvi Yehuda Berlin, R. David Zvi HoffmannShemot 20:11Devarim 6:25About R. David Zvi Hoffmann

Total or partial compensation?

Individuals Not Rewarded in this World

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

Sources:R. Yaakov in Bavli KiddushinKiddushin 39bKiddushin 40bAbout the Bavli and Bavli ChulinChulin 142aAbout the Bavli, ?R. Saadia GaonCommentary Bereshit 6:7HaEmunot VeHaDeiot 6:5HaEmunot VeHaDeiot 8:2HaEmunot VeHaDeiot 9:1About R. Saadia Gaon, 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, R. YonahAvot 4:2About R. Yonah b. Avraham Gerondi, RalbagVayikra 26:4-5Devarim 5:29Devarim 6:24-25Devarim 22:7Shemot Beur HaParashah 20:11Shemot Toalot 23:25Vayikra Toalot 26:3Devarim Toalot 6:24Milchamot Hashem 4:4Milchamot Hashem 4:6About R. Levi b. Gershom, RanDerashot HaRan 8About R. Nissim Gerondi, R. Chasdai CrescasOr Hashem 2:2:4About R. Chasdai Crescas, ?Sefer HaIkkarim4:104:114:294:304:334:394:40About R. Yosef Albo, ?AbarbanelShemot 20:11Vayikra 26:3Devarim 4:15Devarim 22:6Devarim 32 IntroductionNachalat Avot Mishna Avot 1:3About R. Yitzchak Abarbanel

Biblical blessings – This position must explain the Torah's many promises of reward and punishment, especially considering that many of these are physical in nature,¹ implying that they refer to this world.  If there is no individual retribution in this world, to what do these refer?

• Collective recompense – R. Crescas, R"Y Albo and Abarbanel² respond that the retribution spoken about in many verses refers to the collective and speaks of 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.³
• R"Y Albo further points to the plural formulation of the blessings/curses of Vayikra 26, which suggests that a group, rather than an individual, is being addressed. He notes that other verses, despite being worded in the singular, explicitly mention or reference the nation.⁴ 
• The collective context of specific verses further implies that even surrounding verses which could theoretically be explained to refer only to the individual refer to the group as well.⁵
• Rewards of next world – R. Yaakov suggests that other promises⁶ such as "לְמַעַן יִיטַב לָךְ / לְמַעַן יַאֲרִכוּן יָמֶיךָ" in Shemot 20:11 or Devarim 22:7⁷ refer to the next world.⁸  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. [This leads some to suggest that, despite the individual observance spoken of in these verses, the rewards mentioned refer only to the collective.⁹ 
• Enablers – Rambam,¹¹ in contrast, suggests that even individuals might in fact benefit from the promises of Torah,¹² 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,¹³ paving the way for one to earn real reward in the next world.¹⁴  

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.¹⁵

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,¹⁶ though there is individual Divine providence, not all merit it to the same degree,¹⁷ and in general, the world is run via natural law¹⁸ rather than such providence.  In such a world, judged as it by the deeds of the majority,  it is difficult to reward an individual for his personal deeds, as this will often necessitate intervening in nature¹⁹ (something many might not deserve).

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.²⁰  Positing that the Torah does not actually promise individual retribution in this world resolves the seeming contradiction.  [By adding that the individual instead gets his just compensation in the next world, they also address the associated and more general problem of theodicy.]

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.²¹ Others might suggest that since this and the next world are really one continuum²², there is no injustice in meting out recompense in one world for deeds done in the other.

"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? This approach must explain why the concept of "עולם הבא" is never mentioned in Torah if it constitutes one's ultimate reward.

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"

¹ See, for instance the rewards and punishments promised in Shemot 15:26,  Vayikra 26, Devarim 7:11-16, Devarim 11:13-25,Devarim 28 or Devarim 29:21-27.  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.

² See also R. Elazar in Kiddushin 40bKiddushin 40bAbout the Bavli who notes that "the world is judged by the majority". This is also R. Shemuel EidelsMaharsha Chidushei Aggadot Kiddushin 39bAbout R. Shemuel Eidels (Maharsha)' understanding of R. Yaakov's position in Kiddushin, "די״ל לרבי יעקב דמודה דזכות הרבים ומעשיהם הטובים מביאים להם כל הברכות והטובות שנזכרו בתורה גם בעוה״ז וכן בהיפך בחטא הרבים אבל ר״י לא אמר כן אלא ביחיד".

³ All of these naturally affect an entire group, not the individual.  See, for instance, Shemot 23:27, Vayikra 26:3-12 / Vayikra 26:14-21, Devarim 7:16, Devarim 11:13-17, Devarim 28:1-13, 21-25, 49-63, and Devarim 29:21-27.

⁴ See Devarim 7:14 ("בָּרוּךְ תִּהְיֶה מִכׇּל הָעַמִּים"), Devarim 28:9 ("יְקִימְךָ י״י לוֹ לְעַם קָדוֹשׁ") and Devarim 28:52 ("וְהֵצַר לְךָ בְּכׇל שְׁעָרֶיךָ בְּכׇל אַרְצְךָ"). Other verses () foretell how outsiders will view the fate of the country when the blessings / curses come to fruition, further supporting the idea that Biblical rewards are aimed at the group rather than the individual.

⁵ Thus, though the blessings of Devarim 28:3-8 are all worded in the singular ("בָּרוּךְ אַתָּה") and could easily refer only to individuals, the fact that they are followed by a discussion of how the nation will perceived after these have been bestowed, suggests that even the initial blessings of the list speak of the collective.  Similarly, though Shemot 23:26 refers to the removal of barrenness, a promise which might be understood to refer to an individual, the verse's addition of "in your land" ("לֹא תִהְיֶה מְשַׁכֵּלָה וַעֲקָרָה בְּאַרְצֶךָ") suggests that it is referring to a nation-wide phenomenon.

⁶ It would be very difficult to suggest that all discussions of recompense in the Torah refer only to the next world as many speak of purely physical phenomena such as  war/peace, agricultural success/failure, rain/drought, all of which would seem to be irrelevant to the next world.  However, one could perhaps posit that the rewards refer only to the times of Mashiach and Revival of the Dead.  See R. BachyaAbout R. Bachya ibn Pakuda who writes, "והנה כל הפרשה הזאת בין ביעודים גופניים בין ביעודים שכליים הבטחה עתידה היא, כי מעולם לא נתקיימה אבל תתקיים בזמן השלמות". Ramban, too, suggests that the rewards will only come tru in teh future,

⁷ These verses refer to honoring one's parents and sending away the mother bird.  Similar blessings are mentioned for honesty in business dealings in Devarim 25:15, and for general observance of mitzvot in Devarim 5:25, Devarim 5:29, Devarim 6:24, Devarim 12:28 and Devarim 32:47.  Presumably, these verses, too, which speak of general good (and not specific physical rewards) could be understood to refer to the next world.  see R"Y Albo who explains the promises of 

⁸ As these two verses speak of rewards for individual observance of specific mitzvot, (honoring parents and sending away the mother bird) they would seem to be referring to the individual rather than the collective, making these blessings more difficult to explain away than those of Vayikra 26 or Devarim 28.

⁹ Ibn EzraShemot Second Commentary 20:11About R. Avraham ibn Ezra, RalbagVayikra 26:4-5Devarim 5:29Devarim 6:24-25Devarim 22:7Shemot Beur HaParashah 20:11Shemot Toalot 23:25Vayikra Toalot 26:3Devarim Toalot 6:24Milchamot Hashem 4:4Milchamot Hashem 4:6About R. Levi b. Gershom, ShadalShemot 20:11Devarim 6:24About R. Shemuel David Luzzatto and Hoil MosheShemot 20:11About R. Moshe Yitzchak Ashkenazi regarding the reward for honoring parents.] Ralbag notes that a society in which people revere their parents is one in which people have respect for their elders, which in turn leads to general Torah observance, meriting the nation to live in Israel and not be exiled.⁹ [Though these exegetes only address Shemot 20, the same logic could be applied to the other similar verses.  A society whose members care even for a mother bird and who are honest in business is one which will merit to thrive.]

⁹

¹¹ See also R. Yonah.

¹² He does not appear bothered by the fact these promises do not appear to always come to fruition.

¹³ Rambam notes that this is the reason that all yearn for the Messianic age as well.  The peace that will mark the era will enable all to engage in Torah and mitzvot, meriting all with the rewards of the next world.

¹⁴ The same is true for sinners.  Once someone has embarked on a path of evil, he is cursed with travails, making observance more difficult and paving the way for his true punishment in the next world.

¹⁵ 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.

¹⁶ See Rambam, Ralbag, Ran, R"Y Albo, and Abarbanel.

¹⁷ 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.  Even a basically good person, who at times benefits from Divine providence, might not merit enough providence to cause Hashem to overturn nature on  his behalf.

¹⁸ [Medievals offer refer to this as "מערכת הכוכבים"]. The Ran points to Rava's statement in Bavli Moed Katan 28a  that length of life and livelihood are dependent on the constellations rather than one's merits, as proven by the very different fates of Rabbah and R. Chisda despite their both being Torah giants.

¹⁹ 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.

²⁰ R. Yaakov's position is presented in the gemara as an answer to Elisha b. 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!

²¹ According to him, it is simply impossible to get full reward in this world, so there can be no question of injustice.

²² See R. Yaakov's statement in Mishnah Avot 4:16, "הָעוֹלָם הַזֶּה דּוֹמֶה לִפְרוֹזְדוֹר בִּפְנֵי הָעוֹלָם הַבָּא".