Difference between revisions of "Reward and Punishment/2"

From AlHaTorah.org
Jump to navigation Jump to search
m
m
Line 12: Line 12:
 
Rewards for All Mitzvot
 
Rewards for All Mitzvot
 
<p>Individuals gets reward in both this and the next world for observance of every mitzvah.</p>
 
<p>Individuals gets reward in both this and the next world for observance of every mitzvah.</p>
<mekorot>one opinion in&#160;<multilink><a href="BavliKiddushin39b" data-aht="source">Bavli Kiddushin</a><a href="BavliKiddushin39b" data-aht="source">Kiddushin 39b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="NetzivDevarim22-7" data-aht="source">Netziv</a><a href="NetzivVayikra26-3" data-aht="source">Vayikra 26:3</a><a href="NetzivDevarim5-29" data-aht="source">Devarim 5:29</a><a href="NetzivDevarim6-24" data-aht="source">Devarim 6:24</a><a href="NetzivDevarim22-7" data-aht="source">Devarim 22:7</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink>,</mekorot>
+
<mekorot>perhaps one opinion in&#160;<multilink><a href="BavliKiddushin39b" data-aht="source">Bavli Kiddushin</a><a href="BavliKiddushin39b" data-aht="source">Kiddushin 39b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>,<fn>It is not clear from a simple reading of the Mishnah and gemara what is the extent of the reward to be received. The Netziv, though, claims that the Mishnah, "׳כל העושה מצוה אחת מטיבין לו ומאריכין לו ימיו ונוחל את הארץ׳" teaches that one receives retribution for each mitzvah in both worlds.&#160; See also <multilink><a href="TosafotKiddushin39b" data-aht="source">Rabbenu Tam's</a><a href="TosafotKiddushin39b" data-aht="source">Kiddushin 39b</a><a href="Ba'alei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink>'s understanding of Abbaye's explanation of the Mishnah, "דְּעָבְדִין לֵיהּ יוֹם טָב וְיוֹם בִּישׁ", that a wicked person gets mostly punishments in this world, and an occasional good day to reward him for any good deeds that he has done (and vice versa for a righteous individual) which might suggest that he, too, thinks that this world's retribution is for all deeds.</fn> <multilink><a href="NetzivDevarim22-7" data-aht="source">Netziv</a><a href="NetzivVayikra26-3" data-aht="source">Vayikra 26:3</a><a href="NetzivDevarim5-29" data-aht="source">Devarim 5:29</a><a href="NetzivDevarim6-24" data-aht="source">Devarim 6:24</a><a href="NetzivDevarim22-7" data-aht="source">Devarim 22:7</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink>,</mekorot>
 +
<point><b>Blessings of the Torah&#160;</b> – This position might maintain that all the blessings and curses mentioned in the Torah, despite their collective nature and occasional plural formulation, are also applicable to the individual:<br/>
 +
<ul>
 +
<li>Collective nature – Though recompense such as defeat/victory over enemies, rain/ drought would appear to be aimed at the collective, this position might claim that only the deserving individuals suffer when such calamities are brought, while the righteous are spared. Conversely, while a righteous individual might merit rain, a wicked person's crops might nonetheless fail if he doe snot merit the reward.</li>
 +
<li>Plural formulation - .</li>
 +
</ul></point>
 
<point><b>Total or partial compensation?</b> This position subdivides regarding the extent of the reward in this world:<br/>
 
<point><b>Total or partial compensation?</b> This position subdivides regarding the extent of the reward in this world:<br/>
 
<ul>
 
<ul>
Line 28: Line 33:
 
Rewards for Select Mitzvot or Individuals
 
Rewards for Select Mitzvot or Individuals
 
<mekorot><multilink><a href="MishnaPeah1-1" data-aht="source">Mishna Peah</a><a href="MishnaPeah1-1" data-aht="source">Peah 1:1</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink> and&#160;<multilink><a href="ToseftaPeah1-2" data-aht="source">Tosefta Peah</a><a href="ToseftaPeah1-2" data-aht="source">Peah 1:2</a><a href="Tosefta" data-aht="parshan">About the Tosefta</a></multilink>,<fn>This would appear to be the simple understanding of these sources.&#160; It is possible, however, to explain that the Mishnah is not saying that one will be rewarded/punished by Hashem for observance of these mitzvot in this world, but only that one will reap the natural benefits/detriments of such behavior.</fn> R. Yochanan in <a href="BavliShabbat127a-b" data-aht="source">Bavli Shabbat</a>,<fn>This is the simple understanding of R. Yochanan's words, but, here too, it is possible that R. Yochanan is referring to natural consequences rather than active retribution.</fn> perhaps <multilink><a href="RSaadiaGaonHaEmunotVeHaDeiot5-1" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonCommentaryBereshit6-7" data-aht="source">Commentary Bereshit 6:7</a><a href="RSaadiaGaonHaEmunotVeHaDeiot5-1" data-aht="source">HaEmunot VeHaDeiot 5:1</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="RSaadiaGaonHaEmunotVeHaDeiot9-2" data-aht="source">HaEmunot VeHaDeiot 9:2</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,&#160;<multilink><a href="ChovotHaLevavot4-4" data-aht="source">Chovot HaLevavot</a><a href="ChovotHaLevavot4-4" data-aht="source">4:4</a><a href="Chovot HaLevavot" data-aht="parshan">About R. Bachya ibn Pakuda</a></multilink>, <multilink><a href="RambanBereshit17-1" data-aht="source">Ramban</a><a href="RambanBereshit17-1" data-aht="source">Bereshit 17:1</a><a href="RambanBereshit18-19" data-aht="source">Bereshit 18:19</a><a href="RambanShemot6-2" data-aht="source">Shemot 6:2</a><a href="RambanShemot13-16" data-aht="source">Shemot 13:16</a><a href="RambanVayikra18-4-5" data-aht="source">Vayikra 18:4-5</a><a href="RambanVayikra26-11" data-aht="source">Vayikra 26:11</a><a href="RambanVayikra26-12" data-aht="source">Vayikra 26:12</a><a href="RambanDevarim6-24-25" data-aht="source">Devarim 6:24-25</a><a href="RambanDevarim11-13" data-aht="source">Devarim 11:13</a><a href="RambanDevarim11-13_2" 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>, perhaps <multilink><a href="ShadalYeshayahuIntroduction" data-aht="source">Shadal</a><a href="ShadalDevarim6-24" data-aht="source">Devarim 6:24</a><a href="ShadalYeshayahuIntroduction" data-aht="source">Yeshayahu Introduction</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink><fn>In his introduction to Yeshayahu, Shadal speaks about how one can only understand Tanakh if one recognizes that there is Divine providence and reward and punishment in this world.&#160; Though he is not explicit if he is referring to the individual or only to the collective, the continuation of his comments suggest the former.&#160; Nonetheless, it is still not clear if he assumes that the rewards of this world are meted out for all mitzvot, or only on occasion, for observance of specific mitzvot or perhaps for general upright behavior.</fn>, perhaps <multilink><a href="RDavidZviHoffmannShemot20-11" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannShemot20-11" data-aht="source">Shemot 20:11</a><a href="RDavidZviHoffmannDevarim6-25" data-aht="source">Devarim 6:25</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink></mekorot>
 
<mekorot><multilink><a href="MishnaPeah1-1" data-aht="source">Mishna Peah</a><a href="MishnaPeah1-1" data-aht="source">Peah 1:1</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink> and&#160;<multilink><a href="ToseftaPeah1-2" data-aht="source">Tosefta Peah</a><a href="ToseftaPeah1-2" data-aht="source">Peah 1:2</a><a href="Tosefta" data-aht="parshan">About the Tosefta</a></multilink>,<fn>This would appear to be the simple understanding of these sources.&#160; It is possible, however, to explain that the Mishnah is not saying that one will be rewarded/punished by Hashem for observance of these mitzvot in this world, but only that one will reap the natural benefits/detriments of such behavior.</fn> R. Yochanan in <a href="BavliShabbat127a-b" data-aht="source">Bavli Shabbat</a>,<fn>This is the simple understanding of R. Yochanan's words, but, here too, it is possible that R. Yochanan is referring to natural consequences rather than active retribution.</fn> perhaps <multilink><a href="RSaadiaGaonHaEmunotVeHaDeiot5-1" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonCommentaryBereshit6-7" data-aht="source">Commentary Bereshit 6:7</a><a href="RSaadiaGaonHaEmunotVeHaDeiot5-1" data-aht="source">HaEmunot VeHaDeiot 5:1</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="RSaadiaGaonHaEmunotVeHaDeiot9-2" data-aht="source">HaEmunot VeHaDeiot 9:2</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,&#160;<multilink><a href="ChovotHaLevavot4-4" data-aht="source">Chovot HaLevavot</a><a href="ChovotHaLevavot4-4" data-aht="source">4:4</a><a href="Chovot HaLevavot" data-aht="parshan">About R. Bachya ibn Pakuda</a></multilink>, <multilink><a href="RambanBereshit17-1" data-aht="source">Ramban</a><a href="RambanBereshit17-1" data-aht="source">Bereshit 17:1</a><a href="RambanBereshit18-19" data-aht="source">Bereshit 18:19</a><a href="RambanShemot6-2" data-aht="source">Shemot 6:2</a><a href="RambanShemot13-16" data-aht="source">Shemot 13:16</a><a href="RambanVayikra18-4-5" data-aht="source">Vayikra 18:4-5</a><a href="RambanVayikra26-11" data-aht="source">Vayikra 26:11</a><a href="RambanVayikra26-12" data-aht="source">Vayikra 26:12</a><a href="RambanDevarim6-24-25" data-aht="source">Devarim 6:24-25</a><a href="RambanDevarim11-13" data-aht="source">Devarim 11:13</a><a href="RambanDevarim11-13_2" 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>, perhaps <multilink><a href="ShadalYeshayahuIntroduction" data-aht="source">Shadal</a><a href="ShadalDevarim6-24" data-aht="source">Devarim 6:24</a><a href="ShadalYeshayahuIntroduction" data-aht="source">Yeshayahu Introduction</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink><fn>In his introduction to Yeshayahu, Shadal speaks about how one can only understand Tanakh if one recognizes that there is Divine providence and reward and punishment in this world.&#160; Though he is not explicit if he is referring to the individual or only to the collective, the continuation of his comments suggest the former.&#160; Nonetheless, it is still not clear if he assumes that the rewards of this world are meted out for all mitzvot, or only on occasion, for observance of specific mitzvot or perhaps for general upright behavior.</fn>, perhaps <multilink><a href="RDavidZviHoffmannShemot20-11" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannShemot20-11" data-aht="source">Shemot 20:11</a><a href="RDavidZviHoffmannDevarim6-25" data-aht="source">Devarim 6:25</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink></mekorot>
<point><b>For which mitzvot?</b><ul>
+
<point><b>For which mitzvot?</b> These sources divide regarding the deeds for which one receives retribution also in this world:<b> </b>
<li><b>Interpersonal acts</b>&#160;–&#160; <multilink><a href="MishnaPeah1-1" data-aht="source">Mishnah Peah</a><a href="MishnaPeah1-1" data-aht="source">Peah 1:1</a><a href="Mishna Peah" data-aht="parshan">About Mishna Peah</a></multilink> and&#160;<multilink><a href="BavliShabbat127a-b" data-aht="source">Bavli Shabbat</a><a href="BavliShabbat127a-b" data-aht="source">Shabbat 127a-b</a><a href="Bavli Shabbat" data-aht="parshan">About Bavli Shabbat</a></multilink> mention specific mitzvot for which one gets reward also in this world, including honoring parents, acts of kindness<fn>The deeds of visiting the sick, hospitality and prayer mentioned in Bavli Shabbat are understood to fall under the category of "loving kindness" found in Mishnah Peah.</fn> and peace-making. <multilink><a href="RambamCommentaryontheMishnaPeah1-1" data-aht="source">Rambam</a><a href="RambamCommentaryontheMishnaPeah1-1" data-aht="source">Commentary on the Mishna Peah 1:1</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink> notes that the common denominator is that all are interpersonal mitzvot, and suggests that the Mishnah is suggesting that for these which one gets reward already in this world,<fn>In some printed editions of Rambam's commentary, the translation reads, "יקבל כמו כן שכר מהענין ההוא", explicitly referring to the good that the individual will receive as a reward.&#160; It R. Kapach's edition, however, he uses the term "תועלת", benefit.&#160; If so, Rambam might simply be speaking of the natural benefits of proper interactions with the other and not real "reward".&#160; [This reading would fit better with Rambam's overall approach to reward and punishment discussed in the second approach below.].</fn> while for mitzvot between man and his Creator, one reaps reward only in the next world.<fn>This distinction was already made by Chovot HaLevavot which might have influenced the Rambam's reading (though R. Bachya does not connect the idea to Mishnah Peah.) R. Bachya distinguishes between "concealed" obligations of the heart (those that affect only the individual and God) and "revealed" obligations of the limbs (those that affect others as well).&#160; In contrast to the Mishnah, though, he claims that the former is rewarded <i>only</i> in this world, and the latter only in the World to Come. Visible duties get visible rewards, while concealed ones are rewarded with the hidden good of the next world. R. Bachya points to Devarim 29:28 as support, "הַנִּסְתָּרֹת לַה' אֱלֹהֵינוּ וְהַנִּגְלֹת לָׄנׄוּׄ וּׄלְׄבָׄנֵׄיׄנׄוּׄ עַׄד עוֹלָם".</fn>&#160;</li>
+
<ul>
<li><b>Severe crimes</b> – <multilink><a href="ToseftaPeah1-2" data-aht="source">Tosefta Peah</a><a href="ToseftaPeah1-2" data-aht="source">Peah 1:2</a><a href="Tosefta" data-aht="parshan">About the Tosefta</a></multilink> enumerates crimes for which one is punished in both worlds, listing idolatry, murder, sexual misdeeds and gossip. These might be singled out due to their severity; punishment is just one world does not suffice.<fn>Though gossip would seem to be a "minor" crime, its inclusion in the list and the statement "" suggests that the Tosefta is trying to underscore how serious the sin is.</fn></li>
+
<li><b>Interpersonal acts</b>&#160;–&#160; <multilink><a href="MishnaPeah1-1" data-aht="source">Mishnah Peah</a><a href="MishnaPeah1-1" data-aht="source">Peah 1:1</a><a href="Mishna Peah" data-aht="parshan">About Mishna Peah</a></multilink> and&#160;<multilink><a href="BavliShabbat127a-b" data-aht="source">Bavli Shabbat</a><a href="BavliShabbat127a-b" data-aht="source">Shabbat 127a-b</a><a href="Bavli Shabbat" data-aht="parshan">About Bavli Shabbat</a></multilink> mention the specific mitzvot of honoring parents, acts of kindness<fn>The deeds of visiting the sick, hospitality and prayer mentioned in Bavli Shabbat are understood to fall under the category of "loving kindness" found in Mishnah Peah.</fn> and peace-making. <multilink><a href="RambamCommentaryontheMishnaPeah1-1" data-aht="source">Rambam</a><a href="RambamCommentaryontheMishnaPeah1-1" data-aht="source">Commentary on the Mishna Peah 1:1</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink> notes that the common denominator is that all are interpersonal mitzvot, and suggests that the Mishnah is suggesting that for these one gets reward already in this world,<fn>In some printed editions of Rambam's commentary, the translation reads, "יקבל כמו כן שכר מהענין ההוא", explicitly referring to the good that the individual will receive as a reward.&#160; It R. Kapach's edition, however, he uses the term "תועלת", benefit.&#160; If so, Rambam might simply be speaking of the natural benefits of proper interactions with the other and not real "reward".&#160; [This reading would fit better with Rambam's overall approach to reward and punishment discussed in the second approach below.].</fn> while for mitzvot between man and his Creator, one reaps reward only in the next world.<fn>This distinction was already made by Chovot HaLevavot which might have influenced the Rambam's reading (though R. Bachya does not connect the idea to Mishnah Peah.) R. Bachya distinguishes between "concealed" obligations of the heart (those that affect only the individual and God) and "revealed" obligations of the limbs (those that affect others as well).&#160; In contrast to the Mishnah, though, he claims that the former is rewarded <i>only</i> in this world, and the latter only in the World to Come. Visible duties get visible rewards, while concealed ones are rewarded with the hidden good of the next world. R. Bachya points to Devarim 29:28 as support, "הַנִּסְתָּרֹת לַה' אֱלֹהֵינוּ וְהַנִּגְלֹת לָׄנׄוּׄ וּׄלְׄבָׄנֵׄיׄנׄוּׄ עַׄד עוֹלָם".</fn>&#160; Spiritual acts are rewarded in the spiritual sphere; non-spiritual ones are compensated for also in the physical world.<fn>Since the interaction with the other is this worldly, it deserves reward here, but since the very observance of the command, an act of obedience to Hashem, is a spiritual act, it is deserving of compensation also in the next world.</fn></li>
 +
<li><b>Severe crimes</b> – <multilink><a href="ToseftaPeah1-2" data-aht="source">Tosefta Peah</a><a href="ToseftaPeah1-2" data-aht="source">Peah 1:2</a><a href="Tosefta" data-aht="parshan">About the Tosefta</a></multilink> enumerates crimes for which one is punished in both worlds, listing idolatry, murder, sexual misdeeds and gossip. These might be singled out due to their severity; punishment in just one world would not suffice.<fn>Though gossip would seem to be a "minor" crime, its inclusion in the list and the statement "" suggests that the Tosefta is trying to underscore how serious the sin is.</fn></li>
 
<li><b>Mitzvot singled out in the Torah</b>&#160;– One might alternatively suggest that only the specific mitzvot in Torah which explicitly promise compensation for individual observance are rewarded in this world. These would include:&#160; honoring parents, sending away the mother bird, honesty in business, giving charity, or worshiping idolatry.</li>
 
<li><b>Mitzvot singled out in the Torah</b>&#160;– One might alternatively suggest that only the specific mitzvot in Torah which explicitly promise compensation for individual observance are rewarded in this world. These would include:&#160; honoring parents, sending away the mother bird, honesty in business, giving charity, or worshiping idolatry.</li>
 
<li><b>For select individuals</b> – Ramban suggests that though most people will not be compensated in this world, as the world is generally run by natural order, the totally righteous and the totally wicked who merit individual providence might get their just due in this world as well.</li>
 
<li><b>For select individuals</b> – Ramban suggests that though most people will not be compensated in this world, as the world is generally run by natural order, the totally righteous and the totally wicked who merit individual providence might get their just due in this world as well.</li>
 
</ul></point>
 
</ul></point>
<point><b>Why reward?</b> Spiritual acts are rewarded in the spiritual sphere; non-spiritual ones are compensated for also in the physical world.<fn>Since the interaction with the other is this worldly, it deserves reward here, but since the very observance of the command, an act of obedience to Hashem, is a spiritual act, it is deserving of compensation also in the next world.</fn></point>
+
<point><b>Why reward?</b></point>
 
</opinion>
 
</opinion>
 
</category>
 
</category>
Line 45: Line 51:
 
<li><b>Collective</b> <b>recompense</b> – R. Crescas, R"Y Albo and Abarbanel<fn>This is also <multilink><a href="MaharshaChidusheiAggadotKiddushin39b" data-aht="source">R. Shemuel Eidels</a><a href="MaharshaChidusheiAggadotKiddushin39b" data-aht="source">Maharsha Chidushei Aggadot Kiddushin 39b</a><a href="R. Shemuel Eidels (Maharsha)" data-aht="parshan">About R. Shemuel Eidels (Maharsha)</a></multilink>' understanding of R. Yaakov's position in Kiddushin, "די״ל לרבי יעקב דמודה דזכות <b>הרבים</b> ומעשיהם הטובים מביאים להם כל הברכות והטובות שנזכרו בתורה גם בעוה״ז וכן בהיפך בחטא הרבים אבל ר״י לא אמר כן אלא ביחיד". See also R. Elazar in <multilink><a href="BavliKiddushin40b" data-aht="source">Kiddushin 40b</a><a href="BavliKiddushin40b" data-aht="source">Kiddushin 40b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> who notes that "the world is judged by the majority".</fn> respond that the retribution spoken about throughout Torah refers only to the collective and speaks of national rather than individual rewards.&#160;</li>
 
<li><b>Collective</b> <b>recompense</b> – R. Crescas, R"Y Albo and Abarbanel<fn>This is also <multilink><a href="MaharshaChidusheiAggadotKiddushin39b" data-aht="source">R. Shemuel Eidels</a><a href="MaharshaChidusheiAggadotKiddushin39b" data-aht="source">Maharsha Chidushei Aggadot Kiddushin 39b</a><a href="R. Shemuel Eidels (Maharsha)" data-aht="parshan">About R. Shemuel Eidels (Maharsha)</a></multilink>' understanding of R. Yaakov's position in Kiddushin, "די״ל לרבי יעקב דמודה דזכות <b>הרבים</b> ומעשיהם הטובים מביאים להם כל הברכות והטובות שנזכרו בתורה גם בעוה״ז וכן בהיפך בחטא הרבים אבל ר״י לא אמר כן אלא ביחיד". See also R. Elazar in <multilink><a href="BavliKiddushin40b" data-aht="source">Kiddushin 40b</a><a href="BavliKiddushin40b" data-aht="source">Kiddushin 40b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> who notes that "the world is judged by the majority".</fn> respond that the retribution spoken about throughout Torah refers only to the collective and speaks of national rather than individual rewards.&#160;</li>
 
<ul>
 
<ul>
<li>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.<fn>See, for instance,&#160;<a href="Shemot23-23-27" data-aht="source">Shemot 23:27</a>, <a href="Vayikra26-3-12" data-aht="source">Vayikra 26:3-12</a> / <a href="Vayikra26-14-21" data-aht="source">Vayikra 26:14-21</a>, <a href="Devarim7-11-16" data-aht="source">Devarim 7:16</a>, <a href="Devarim11-13-21" data-aht="source">Devarim 11:13-17</a>,&#160;<a href="Devarim28-1-13" data-aht="source">Devarim 28:1-13,</a> <a href="Devarim28-21-25" data-aht="source">21-25</a>,&#160;<a href="Devarim28-49-63" data-aht="source">49-63</a>, and <a href="Devarim29-21-27" data-aht="source">Devarim 29:21-27</a>. All of these naturally affect an entire group, not the individual.</fn></li>
+
<li><b>Collective nature</b> – 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.<fn>See, for instance,&#160;<a href="Shemot23-23-27" data-aht="source">Shemot 23:27</a>, <a href="Vayikra26-3-12" data-aht="source">Vayikra 26:3-12</a> / <a href="Vayikra26-14-21" data-aht="source">Vayikra 26:14-21</a>, <a href="Devarim7-11-16" data-aht="source">Devarim 7:16</a>, <a href="Devarim11-13-21" data-aht="source">Devarim 11:13-17</a>,&#160;<a href="Devarim28-1-13" data-aht="source">Devarim 28:1-13,</a> <a href="Devarim28-21-25" data-aht="source">21-25</a>,&#160;<a href="Devarim28-49-63" data-aht="source">49-63</a>, and <a href="Devarim29-21-27" data-aht="source">Devarim 29:21-27</a>. All of these naturally affect an entire group, not the individual.</fn></li>
<li>As further support for this reading, R"Y Albo further points to the plural formulation of the blessings/curses of <a href="Vayikra26-3-12" data-aht="source">Vayikra 26</a>, 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.<fn>R"Y Albo points to <a href="Devarim28-36" data-aht="source">Devarim 28:36</a>, which speaks of "you and your king" going into exile, clearly referring to the nation at large.&#160; See also <a href="Devarim7-11-16" data-aht="source">Devarim 7:14</a> ("בָּרוּךְ תִּהְיֶה מִכׇּל הָעַמִּים"), <a href="Devarim28-1-13" data-aht="source">Devarim 28:9</a> ("יְקִימְךָ י״י לוֹ לְעַם קָדוֹשׁ") and&#160;<a href="Devarim28-49-63" data-aht="source">Devarim 28:52</a> ("וְהֵצַר לְךָ בְּכׇל שְׁעָרֶיךָ בְּכׇל אַרְצְךָ"). Other verses (<a href="Devarim29-21-27" data-aht="source">Devarim 29:23-27</a>) foretell how outsiders will view the fate of the <i>country</i> when the blessings / curses come to fruition, further supporting the idea that Biblical rewards are aimed at the group rather than the individual.</fn>&#160;</li>
+
<li><b>Plural formulation</b> – As further support for this reading, R"Y Albo further points to the plural formulation of the blessings/curses of <a href="Vayikra26-3-12" data-aht="source">Vayikra 26</a>, 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.<fn>R"Y Albo points to <a href="Devarim28-36" data-aht="source">Devarim 28:36</a>, which speaks of "you and your king" going into exile, clearly referring to the nation at large.&#160; See also <a href="Devarim7-11-16" data-aht="source">Devarim 7:14</a> ("בָּרוּךְ תִּהְיֶה מִכׇּל הָעַמִּים"), <a href="Devarim28-1-13" data-aht="source">Devarim 28:9</a> ("יְקִימְךָ י״י לוֹ לְעַם קָדוֹשׁ") and&#160;<a href="Devarim28-49-63" data-aht="source">Devarim 28:52</a> ("וְהֵצַר לְךָ בְּכׇל שְׁעָרֶיךָ בְּכׇל אַרְצְךָ"). Other verses (<a href="Devarim29-21-27" data-aht="source">Devarim 29:23-27</a>) foretell how outsiders will view the fate of the <i>country</i> when the blessings / curses come to fruition, further supporting the idea that Biblical rewards are aimed at the group rather than the individual.<br/>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. Thus, though the blessings of&#160;<a href="Devarim28-1-13" data-aht="source">Devarim 28:3-8</a> 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 <i>nation</i> will perceived after these have been bestowed, suggests that even the initial blessings of the list speak of the collective.&#160; Similarly, though <a href="Shemot23-23-27" data-aht="source">Shemot 23:26</a> 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 <b>בְּאַרְצֶךָ</b>") suggests that it is referring to a nation-wide phenomenon.</fn> Even without such explicit references, however, singular addresses would not be troubling as the nation is often addressed as an individual body.</li>
<li>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.<fn>Thus, though the blessings of&#160;<a href="Devarim28-1-13" data-aht="source">Devarim 28:3-8</a> 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 <i>nation</i> will perceived after these have been bestowed, suggests that even the initial blessings of the list speak of the collective.&#160; Similarly, though <a href="Shemot23-23-27" data-aht="source">Shemot 23:26</a> 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 <b>בְּאַרְצֶךָ</b>") suggests that it is referring to a nation-wide phenomenon.</fn></li>
+
<li><b>Larger context</b> – The context of the blessings and curse of both Vayikra and Devarim is that of a national covenant, further implying that they are aimed at the nation as a whole.</li>
<li>Some commentators<fn>See <multilink><a href="IbnEzraDevarim5-15" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary20-11" data-aht="source">Shemot Second Commentary 20:11</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RalbagShemotBeurHaParashah20-11" 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="ShadalShemot20-11" data-aht="source">Shadal</a><a href="ShadalShemot20-11" data-aht="source">Shemot 20:11</a><a href="ShadalDevarim6-24" data-aht="source">Devarim 6:24</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> and&#160;<multilink><a href="HoilMosheShemot20-11" data-aht="source">Hoil Moshe</a><a href="HoilMosheShemot20-11" data-aht="source">Shemot 20:11</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink> .</fn> 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 <a href="Shemot20-11" data-aht="source">Shemot 20:11</a>,<fn>At first glance, the verse appears to be speaking about an individual's observance and his personal longevity.</fn> refer to collective retribution.<fn>Though these exegetes only address Shemot 20, the same logic could be applied to other similar verses which also grant long or good life for the observance of specific commands, such as sending away the mother bird or dealing honestly in business. One might say that a society whose members are concerned with such matters is one which will merit to thrive</fn>&#160;<multilink><a href="RalbagShemotBeurHaParashah20-11" 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> 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.<fn>He understands the promise "לְמַעַן יַאֲרִכוּן יָמֶיךָ <b>עַל הָאֲדָמָה</b> אֲשֶׁר י״י אֱלֹהֶיךָ נֹתֵן לָךְ" to refer not to longevity, but a long national existence in the land of Israel.</fn></li>
+
<li><b>Individual observance?</b> Some commentators<fn>See <multilink><a href="IbnEzraDevarim5-15" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary20-11" data-aht="source">Shemot Second Commentary 20:11</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RalbagShemotBeurHaParashah20-11" 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="ShadalShemot20-11" data-aht="source">Shadal</a><a href="ShadalShemot20-11" data-aht="source">Shemot 20:11</a><a href="ShadalDevarim6-24" data-aht="source">Devarim 6:24</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> and&#160;<multilink><a href="HoilMosheShemot20-11" data-aht="source">Hoil Moshe</a><a href="HoilMosheShemot20-11" data-aht="source">Shemot 20:11</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink> .</fn> 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 <a href="Shemot20-11" data-aht="source">Shemot 20:11</a>,<fn>At first glance, the verse appears to be speaking about both an individual's personal observance and his personal longevity, not the longevity of the nation.</fn> refer to collective retribution.<fn>See below that others suggest that these refer to the next world.</fn>&#160;<multilink><a href="RalbagShemotBeurHaParashah20-11" 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> explains 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.<fn>He understands the promise "לְמַעַן יַאֲרִכוּן יָמֶיךָ <b>עַל הָאֲדָמָה</b> אֲשֶׁר י״י אֱלֹהֶיךָ נֹתֵן לָךְ" to refer not to longevity, but a long national existence in the land of Israel. Though he and the other exegetes address only Shemot 20, the same logic could be applied to other similar verses which also grant long or good life for the observance of specific commands, such as sending away the mother bird or dealing honestly in business. One might say that a society whose members are concerned with such matters is one which will merit to thrive</fn></li>
 
</ul>
 
</ul>
<li><b>Rewards of next world&#160;</b>– This approach can also suggest that certain rewards<fn>It would be very difficult to suggest that <b>all </b>discussions of recompense in the Torah refer only to the next world as many speak of purely physical phenomena (as discussed above), all of which would seem to be irrelevant to the next world.&#160; However, one could perhaps posit an in-between position, that all the rewards refer only to the eras of Mashiach and Revival of the Dead which are to usher one into the next world.&#160; See <multilink><a href="#" data-aht="source">R. Bachya</a><a href="Chovot HaLevavot" data-aht="parshan">About R. Bachya ibn Pakuda</a></multilink> who writes, "והנה כל הפרשה הזאת בין ביעודים גופניים בין ביעודים שכליים הבטחה <b>עתידה</b> היא, כי מעולם לא נתקיימה אבל תתקיים <b>בזמן השלמות</b>". [In this he follows <multilink><a href="RambanVayikra26-12" data-aht="source">Ramban</a><a href="RambanBereshit17-1" data-aht="source">Bereshit 17:1</a><a href="RambanBereshit18-19" data-aht="source">Bereshit 18:19</a><a href="RambanShemot13-16" data-aht="source">Shemot 13:16</a><a href="RambanVayikra26-11" data-aht="source">Vayikra 26:11</a><a href="RambanVayikra26-12" data-aht="source">Vayikra 26:12</a><a href="RambanDevarim6-24-25" data-aht="source">Devarim 6:24-25</a><a href="RambanDevarim11-13" data-aht="source">Devarim 11:13</a><a href="RambanDevarim11-13_2" 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>, but Ramban suggests that the only reason the rewards are to come in the time of Mashiach is because it is then that the nation will first merit them; if the entire nation is deserving earlier the promises will come to fruition earlier.]&#160;</fn> in Torah do indeed refer to the individual, but to blessings of the next world.&#160; Thus, R. Yaakov maintains that the promises of "לְמַעַן יִיטַב לָךְ / לְמַעַן יַאֲרִכוּן יָמֶיךָ" in&#160;<a href="Devarim5-15" data-aht="source">Devarim 5:15</a> and <a href="Devarim22-6-7" data-aht="source">Devarim 22:7</a><fn>These verses refer to honoring one's parents and sending away the mother bird.&#160; Similar blessings are mentioned for honesty in business dealings in <a href="Devarim25-15" data-aht="source">Devarim 25:15</a>, and for general observance of mitzvot in <a href="Devarim5-25" data-aht="source">Devarim 5:25</a>, <a href="Devarim5-29" data-aht="source">Devarim 5:29</a>, <a href="Devarim6-24" data-aht="source">Devarim 6:24</a>, <a href="Devarim12-28" data-aht="source">Devarim 12:28</a> and <a href="Devarim32-46-47" data-aht="source">Devarim 32:47</a>.</fn> refer to the spiritual good and eternal life of the next world.&#160; This, however, is difficult in this specific case, as Devarim 5 explicitly states, "<b>עַל הָאֲדָמָה</b> 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&#160; as <a href="Devarim5-25" data-aht="source">Devarim 5:25</a>, <a href="Devarim6-24" data-aht="source">Devarim 6:24</a>, and <a href="Devarim12-28" data-aht="source">Devarim 12:28</a>.<fn>None of these verses mention specific physical goods or that the blessing will apply "on the land." See R"Y Albo who explains also the promises of "וָחַי בָּהֶם" in Vayikra 18:5 to refer to eternal life.</fn></li>
+
<li><b>Rewards of next world&#160;</b>– This approach can also suggest that certain rewards<fn>It would be very difficult to suggest that <b>all </b>discussions of recompense in the Torah refer only to the next world as many speak of purely physical phenomena (as discussed above), all of which would seem to be irrelevant to the next world.&#160; However, one could perhaps posit an in-between position, that all the rewards refer only to the eras of Mashiach and Revival of the Dead which are to usher one into the next world.&#160; See <multilink><a href="#" data-aht="source">R. Bachya</a><a href="Chovot HaLevavot" data-aht="parshan">About R. Bachya ibn Pakuda</a></multilink> who writes, "והנה כל הפרשה הזאת בין ביעודים גופניים בין ביעודים שכליים הבטחה <b>עתידה</b> היא, כי מעולם לא נתקיימה אבל תתקיים <b>בזמן השלמות</b>". [In this he follows <multilink><a href="RambanVayikra26-12" data-aht="source">Ramban</a><a href="RambanBereshit17-1" data-aht="source">Bereshit 17:1</a><a href="RambanBereshit18-19" data-aht="source">Bereshit 18:19</a><a href="RambanShemot13-16" data-aht="source">Shemot 13:16</a><a href="RambanVayikra26-11" data-aht="source">Vayikra 26:11</a><a href="RambanVayikra26-12" data-aht="source">Vayikra 26:12</a><a href="RambanDevarim6-24-25" data-aht="source">Devarim 6:24-25</a><a href="RambanDevarim11-13" data-aht="source">Devarim 11:13</a><a href="RambanDevarim11-13_2" 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>, but Ramban suggests that the only reason the rewards are to come in the time of Mashiach is because it is then that the nation will first merit them; implying that if the entire nation is deserving earlier, the promises will come to fruition earlier.]</fn> in Torah do indeed refer to the individual, but to blessings of the next world.&#160; Thus, R. Yaakov maintains that the promises of "לְמַעַן יִיטַב לָךְ / לְמַעַן יַאֲרִכוּן יָמֶיךָ" in&#160;<a href="Devarim5-15" data-aht="source">Devarim 5:15</a> and <a href="Devarim22-6-7" data-aht="source">Devarim 22:7</a><fn>These verses refer to honoring one's parents and sending away the mother bird.&#160; Similar blessings are mentioned for honesty in business dealings in <a href="Devarim25-15" data-aht="source">Devarim 25:15</a>, and for general observance of mitzvot in <a href="Devarim5-25" data-aht="source">Devarim 5:25</a>, <a href="Devarim5-29" data-aht="source">Devarim 5:29</a>, <a href="Devarim6-24" data-aht="source">Devarim 6:24</a>, <a href="Devarim12-28" data-aht="source">Devarim 12:28</a> and <a href="Devarim32-46-47" data-aht="source">Devarim 32:47</a>.</fn> refer to the spiritual good and eternal life of the next world.&#160; This, however, is difficult in this specific case, as Devarim 5 explicitly states, "<b>עַל הָאֲדָמָה</b> 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&#160; as <a href="Devarim5-25" data-aht="source">Devarim 5:25</a>, <a href="Devarim6-24" data-aht="source">Devarim 6:24</a>, and <a href="Devarim12-28" data-aht="source">Devarim 12:28</a>.<fn>None of these verses mention specific physical goods or that the blessing will apply "on the land." See R"Y Albo who explains also the promises of "וָחַי בָּהֶם" in Vayikra 18:5 to refer to eternal life.</fn></li>
<li><b>Enablers (or obstacles) </b>– In contrast to the above, Rambam<fn>See also R. Yonah.</fn> 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,<fn>Rambam notes that this is the reason that all yearn for the Messianic age as well.&#160; 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.</fn> paving the way for one to earn real reward in the next world.<fn>The same is true for sinners.&#160; 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.</fn>&#160;&#160;</li>
+
<li><b>Enablers (or obstacles) </b>– In contrast to the above, Rambam<fn>See also R. Yonah.</fn> 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.<fn>Cf. <multilink><a href="SefornoDevarim7-12" data-aht="source">Seforno</a><a href="SefornoVayikra26-12" data-aht="source">Vayikra 26:12</a><a href="SefornoDevarim5-15" data-aht="source">Devarim 5:15</a><a href="SefornoDevarim5-29" data-aht="source">Devarim 5:29</a><a href="SefornoDevarim6-24-25" data-aht="source">Devarim 6:24-25</a><a href="SefornoDevarim7-12" data-aht="source">Devarim 7:12</a><a href="SefornoDevarim22-7" data-aht="source">Devarim 22:7</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink> who claims that any good that is reaped b an individual in this world is a "חסד", not retribution for his deeds.</fn> A life free of troubles, sickness, and war will make it easier for people to observe Hashem's commandments,<fn>Rambam notes that this is the reason that all yearn for the Messianic age as well.&#160; 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.</fn> paving the way for one to earn real reward in the next world.<fn>The same is true for sinners.&#160; 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.</fn>&#160;&#160;</li>
 
</ul></point>
 
</ul></point>
 
<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: <br/>
 
<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: <br/>

Version as of 06:13, 21 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. This position subdivides regarding the extent of the compensation in this world:

Rewards for All Mitzvot

Individuals gets reward in both this and the next world for observance of every mitzvah.

Blessings of the Torah  – This position might maintain that all the blessings and curses mentioned in the Torah, despite their collective nature and occasional plural formulation, are also applicable to the individual:
  • Collective nature – Though recompense such as defeat/victory over enemies, rain/ drought would appear to be aimed at the collective, this position might claim that only the deserving individuals suffer when such calamities are brought, while the righteous are spared. Conversely, while a righteous individual might merit rain, a wicked person's crops might nonetheless fail if he doe snot merit the reward.
  • Plural formulation - .
Total or partial compensation? This position subdivides regarding the extent of the reward in this world:
  • For all mitzvot – Netziv claims that one gets reward in both this and the next world for observance of every mitzvah.2  One might explain that since both one's body and soul participated in the deed, one deserves both physical and spiritual reward.
For select mitzvot – Others claim that the retribution in this world is limited to observance or transgression of specific commandments:
Blessings of the Torah
Why not reward the individual only in this world?
Ultimate reward: physical or spiritual?
Divine providence
Are the rewards of this world natural or miraculous?

Rewards for Select Mitzvot or Individuals

For which mitzvot? These sources divide regarding the deeds for which one receives retribution also in this world:
  • Interpersonal acts –  Mishnah PeahPeah 1:1About Mishna Peah and Bavli ShabbatShabbat 127a-bAbout Bavli Shabbat mention the specific mitzvot of honoring parents, acts of kindness6 and peace-making. RambamCommentary on the Mishna Peah 1:1About R. Moshe b. Maimon notes that the common denominator is that all are interpersonal mitzvot, and suggests that the Mishnah is suggesting that for these one gets reward already in this world,7 while for mitzvot between man and his Creator, one reaps reward only in the next world.8  Spiritual acts are rewarded in the spiritual sphere; non-spiritual ones are compensated for also in the physical world.9
  • Severe crimesTosefta PeahPeah 1:2About the Tosefta enumerates crimes for which one is punished in both worlds, listing idolatry, murder, sexual misdeeds and gossip. These might be singled out due to their severity; punishment in just one world would not suffice.10
  • Mitzvot singled out in the Torah – One might alternatively suggest that only the specific mitzvot in Torah which explicitly promise compensation for individual observance are rewarded in this world. These would include:  honoring parents, sending away the mother bird, honesty in business, giving charity, or worshiping idolatry.
  • For select individuals – Ramban suggests that though most people will not be compensated in this world, as the world is generally run by natural order, the totally righteous and the totally wicked who merit individual providence might get their just due in this world as well.
Why reward?

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,13 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 Abarbanel14 respond that the retribution spoken about throughout Torah refers only to the collective and speaks of national rather than individual rewards. 
    • Collective nature – 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.15
    • Plural formulation – 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.16 Even without such explicit references, however, singular addresses would not be troubling as the nation is often addressed as an individual body.
    • Larger context – The context of the blessings and curse of both Vayikra and Devarim is that of a national covenant, further implying that they are aimed at the nation as a whole.
    • Individual observance? Some commentators17 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 20:11,18 refer to collective retribution.19 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 explains 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.20
  • Rewards of next world – This approach can also suggest that certain rewards21 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 22:722 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 12:28.23
  • Enablers (or obstacles) – In contrast to the above, Rambam24 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.25 A life free of troubles, sickness, and war will make it easier for people to observe Hashem's commandments,26 paving the way for one to earn real reward in the next world.27  
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,29 though there is individual Divine providence, not all merit it to the same degree.30 Moreover, the world is generally run via natural law31 rather than such providence.32  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 nature33 (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 individuals often do not appear to receive the rewards promised by Torah despite mitzvah observance.34  Positing that the Torah does not actually promise individual retribution in this world resolves the seeming contradiction.35  [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.36]
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,37 there is no issue in meting out recompense in one world for deeds done in the other.
Nature of עולם הבא
  • According to Rambam, "עולם הבא" refers to the eternal existence of the souls of the deserving after death (and the cutting off of the undeserving).  It is a purely spiritual existence where souls exist without a body, basking in Hashem's glory, with no need for food, drink, or sleep.  It is not a distinct place to be created in the future after the Messianic era and Resurrection of the Dead,38 but simply how one refers to what happens to each soul immediately after death.
  • One could have alternatively suggested, as do R. Saadia Gaon and Ramban, that Olam Haba is an actual physical place which will be created after the Messianic age and Resurrection of the Dead, in which the resurrected will live eternally. If so, the ultimate reward is for both the body and soul, and is not purely spiritual (though bodies will not need physical sustenance as they do in this world).  R"Y Albo explains that since both the body and soul performed mitzvot (and neither was fully rewarded in this world) they both deserve reward in the next world.
Why isn't עולם הבא mentioned in the Torah? Considering that these sources all  assume that "עולם הבא" constitutes the ultimate reward, they must explain why it is never mentioned in Torah. Many explanations have been offered;39 just a few are listed below:
  • Rambam explains that Hashem does not want people to serve Him for hopes of reward or fear of punishment, but rather for the sake of Hashem Himself.
  • Ibn EzraShemot Second Commentary 20:11Shemot Second Commentary 23:25Devarim 5:15Devarim 32:39About R. Avraham ibn Ezra suggests that since Torah is given to the masses, who would not be able to comprehend the secrets of the next world, Hashem speaks on their level, telling only of the physical rewards of this world.
  • R"Y Albo asserts that Torah's focus is the collective rather than the individual, being a covenant between Hashem and the nation. Therefore there is no room for discussion of Olam Haba which refers only to the fate of the individual.
  • The Kuzari and Ran40 note that if Torah only spoke of a world to come (as is promised by other religions), there would be no way to verify Hashem's providence and one would have to rely on faith alone that retribution is really to come.41  The Kuzari further adds that, for many, the physical rewards of this world are a greater incentive to observance than promises of the next world.
Is it problematic to hope for reward? Commentators divide on this point.
  • Rambam claims that one should observe mitzvot for their own sake, simply because that is God's bidding, and not for hopes of reward. As mentioned, it is for this reason that true rewards are not mentioned in Torah.
  • Abarbanel, in contrast, asserts that there is nothing wrong with serving Hashem in hopes of reward, as proven by the many verses in which Hashem Himself says to observe "so that it will be good for you" and the like. He does assert, however, that one should not serve with only physical rewards in mind as these are fleeting and not the true compensation, regardless.
"וְשַׂמְתִּי אֲנִי אֶת פָּנַי בָּאִישׁ הַהוּא"
Purpose of rewards / punishments

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"