Difference between revisions of "Reward and Punishment/2"

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<li><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.</li>
 
<li><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.</li>
<li><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.&#160; 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></li>
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<li><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.&#160; Moreover, the highest pleasure is contemplation of God, and this is best achieved when the soul is not trapped and limited by a body.&#160; 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></li>
 
</ul></point>
 
</ul></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, 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> Moreover, the world is generally run via natural law<fn>These sources do not use the language of natural order but instead refer to "מערכת הכוכבים".</fn> rather than such providence.<fn>The Ran points to Rava's statement in <a href="BavliMoedKatan28a" data-aht="source">Bavli Moed Katan 28a</a>&#160; 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.</fn>&#160; 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 doing so 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> (which many might not deserve).</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, 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> Moreover, the world is generally run via natural law<fn>These sources do not use the language of natural order but instead refer to "מערכת הכוכבים".</fn> rather than such providence.<fn>The Ran points to Rava's statement in <a href="BavliMoedKatan28a" data-aht="source">Bavli Moed Katan 28a</a>&#160; 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.</fn>&#160; 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 doing so 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> (which many might not deserve).</point>
 
<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 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!</fn>&#160; Positing that the Torah does not actually promise individual retribution in this world resolves the seeming contradiction.&#160; [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.<fn>See <a href="Philosophy:Theodicy – צדיק ורע לו" data-aht="page">Theodicy – צדיק ורע לו</a> for a full discussion.</fn>]</point>
 
<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 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!</fn>&#160; Positing that the Torah does not actually promise individual retribution in this world resolves the seeming contradiction.&#160; [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.<fn>See <a href="Philosophy:Theodicy – צדיק ורע לו" data-aht="page">Theodicy – צדיק ורע לו</a> for a full discussion.</fn>]</point>
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<point><b>Nature of עולם הבא</b> – According to Rambam</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 the next world to be compensated?&#160;<br/>
 
<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 the next world to be compensated?&#160;<br/>
 
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</ul></point>
 
</ul></point>
 
<point><b>"וְשַׂמְתִּי אֲנִי אֶת פָּנַי בָּאִישׁ הַהוּא"</b></point>
 
<point><b>"וְשַׂמְתִּי אֲנִי אֶת פָּנַי בָּאִישׁ הַהוּא"</b></point>
<point><b>Nature of עולם הבא</b></point>
 
 
<point><b>Why isn't עולם הבא mentioned in the Torah?</b> Consdiering that these sources all&#160; assume that "עולם הבא" constitutes the ultimate reward, they must explain why it is never mentioned in Torah:</point>
 
<point><b>Why isn't עולם הבא mentioned in the Torah?</b> Consdiering that these sources all&#160; assume that "עולם הבא" constitutes the ultimate reward, they must explain why it is never mentioned in Torah:</point>
 
<point><b>Purpose of rewards / punishments</b></point>
 
<point><b>Purpose of rewards / punishments</b></point>

Version as of 15:16, 14 December 2020

Reward and Punishment

Exegetical Approaches

This topic has not yet undergone editorial review

Individuals Rewarded in this World

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

Total or partial compensation?
Why not reward the individual only 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.

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 throughout Torah refers only 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
    • As further support for this reading, 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 
    • In addition, the collective context of specific verses implies that even surrounding verses which could theoretically be explained to refer only to the individual refer to the group as well.5
    • Some commentators6 suggest that even verses which speak of rewards for individual observance of specific mitzvot, like the promise of long life for honoring one's parents in Shemot 20:11,7 refer to collective retribution.8 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 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
  • Rewards of next world – This approach can also suggest that certain verses10 in Torah do indeed refer to the individual, but to blessings of the next world.  Thus, R. Yaakov maintains that the promises of "לְמַעַן יִיטַב לָךְ / לְמַעַן יַאֲרִכוּן יָמֶיךָ" in Devarim 5:15 and Devarim 22:711 refer to the spiritual good and eternal life of the next world.  This, however, is difficult in this specific case, as Devarim 5 explicitly states, "עַל הָאֲדָמָה אֲשֶׁר י״י אֱלֹהֶיךָ נֹתֵן לָךְ", suggesting that the promise applies to this world. Nonetheless, the concept can be applied to other verses such as  as Devarim 5:25, Devarim 6:24, and Devarim 12:28.12
  • Enablers – In contrast to the above, Rambam13 suggests that even individuals might in fact benefit from the promises of Torah in this world, but he 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,14 paving the way for one to earn real reward in the next world.15  
Ultimate reward: physical or spiritual? One of the main philosophical motivations for this position is the belief in the primacy of spiritual rewards. 
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,17 though there is individual Divine providence, not all merit it to the same degree.18 Moreover, the world is generally run via natural law19 rather than such providence.20  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 doing so will often necessitate intervening in nature21 (which 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.22  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.23]
Nature of עולם הבא – According to Rambam
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 the next world to be compensated? 
  • Rambam appears unperturbed by the question, assuming that the magnitude of the good of the next world renders all rewards of this world negligible. According to him, it is simply impossible to get full reward in this world, so there can be no question of injustice.
  • Others might suggest that since this and the next world are really one continuum,24 there is no issue in meting out recompense in one world for deeds done in the other.
"וְשַׂמְתִּי אֲנִי אֶת פָּנַי בָּאִישׁ הַהוּא"
Why isn't עולם הבא mentioned in the Torah? Consdiering that these sources all  assume that "עולם הבא" constitutes the ultimate reward, they must explain why it is never mentioned in 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"