Difference between revisions of "Reward and Punishment/2"
m |
|||
Line 9: | Line 9: | ||
Individuals Not Rewarded in this World | Individuals Not Rewarded in this World | ||
<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>,<fn>It is possible that this is R. Tarfon's position in <multilink><a href="MishnaAvot2-16" data-aht="source">Mishna Avot</a><a href="MishnaAvot2-16" data-aht="source">Avot 2:16</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink> as well, where he states, "וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ. וְדַע מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים לֶעָתִיד לָבֹא", implying perhaps that there is only reward in the next world, and thus | + | <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>,<fn>It is possible that this is R. Tarfon's position in <multilink><a href="MishnaAvot2-16" data-aht="source">Mishna Avot</a><a href="MishnaAvot2-16" data-aht="source">Avot 2:16</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink> as well, where he states, "וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ. וְדַע מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים לֶעָתִיד לָבֹא", implying perhaps that there is only reward in the next world, and thus reassuring the inidvidual that (even if right now, one is not reaping rewards) Hashem will be faithful and ultimately compensate all.</fn> <multilink><a href="Kuzari3-19" data-aht="source">Kuzari</a><a href="Kuzari3-19" data-aht="source">3:19</a><a href="R. Yehuda HaLevi" data-aht="parshan">About R. Yehuda HaLevi</a></multilink>,<fn>R. Yehuda HaLevi speaks of the collective retribution of this world and the individual rewards of the World to Come, but does allow for at least minimal reward to the individual, too, in this world: "וְעוֹד שֶׁבָּעוֹלָם הַזֶּה יִתֵּן לָהֶם תְּמוּרָה טוֹבָה וְיֵיטִיב לָהֶם בִּקְצָת טוֹבָה יִהְיוּ בָהּ נִכָּרִים מִשְּׁכֵנֵיהֶם".  Nonetheless, he appears to believe that on the whole individual rewards are deferred until the next world.</fn> <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>, perhaps <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>,<fn>This seems to be R"Y Albo's understanding of the rewards and punishments mentioned in Torah, as he explicitly states that Torah never speaks of individual retribution in this world, only of national recompense (ונתבאר מדברינו שלא נזכר בתורה השכר האישיי הגשמיי כמו שחשבו רבים אלא הרוחני הפרטי והגשמיי הכללי). However, his comments in <multilink><a href="SeferHaIkkarim4-29" data-aht="source">Sefer HaIkkarim 4:29</a><a href="SeferHaIkkarim4-29" data-aht="source">4:29</a><a href="SeferHaIkkarim4-40" data-aht="source">4:40</a><a href="Sefer HaIkkarim" data-aht="parshan">About R. Yosef Albo</a></multilink> appear to contradict this, as he writes: "והדעת הרביעי הוא דעת מי שיאמין שהשכר ממנו גשמי ובעולם הזה וממנו רוחני ובעולם הבא אחר המות, וזהו דעת תורתנו הקדושה שיעדה יעודים גשמיים פרטיים לצדיקים כמו לאבות ולזולתם".  It is possible, though, that here too, R"Y Albo is referring to collective physical rewards, but noting that also certain exceptional individuals, such as the Patriarchs, will merit such rewards as well. [Cf. Ramban's position below.]</fn> <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>Biblical blessings</b> – This position must explain the Torah's many promises of reward and punishment, especially considering that many of these are physical in nature,<fn>See, for instance the rewards and punishments promised in <a href="Shemot15-26" data-aht="source">Shemot 15:26</a>,  <a href="Vayikra26-3-12" data-aht="source">Vayikra 26</a>, <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 <a href="Devarim29-21-27" data-aht="source">Devarim 29:21-27</a>.  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> implying that they refer to this world.  If there is no individual retribution in this world, to what do these refer?<br/> | <point><b>Biblical blessings</b> – This position must explain the Torah's many promises of reward and punishment, especially considering that many of these are physical in nature,<fn>See, for instance the rewards and punishments promised in <a href="Shemot15-26" data-aht="source">Shemot 15:26</a>,  <a href="Vayikra26-3-12" data-aht="source">Vayikra 26</a>, <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 <a href="Devarim29-21-27" data-aht="source">Devarim 29:21-27</a>.  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> implying that they refer to this world.  If there is no individual retribution in this world, to what do these refer?<br/> | ||
<ul> | <ul> |
Version as of 14:16, 5 January 2021
Reward and Punishment
Exegetical Approaches
Individuals Not Rewarded in this World
Individuals do not receive true retribution in this world, getting their just desserts only in the next world.
- Collective recompense – R. Crescas, R"Y Albo and Abarbanel5 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.6
- Plural formulation – As further support for this reading, R"Y Albo points to the plural formulation of the blessings/curses of Vayikra 26,7 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 as well.8 [Even without such explicit references, however, the singular formulation need not be troubling as the nation is often addressed as an individual body.]
- Larger covenantal context – The context of the blessings and curses of both Vayikra 26 and Devarim 28 is that of a national covenant, further implying that they are aimed at the nation as a whole.
- Rewards of next world – This approach can also suggest that certain rewards9 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 22:710 refer to the spiritual good and eternal life of the next world.11
- Enablers – In contrast to the above, Rambam12 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.13 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
- Rambam would claim that these cases are not examples of punishments/ rewards but deterrents or enablers, preparing the person for his full retribution in the next world.
- Others might suggest that these cases are exceptional, either because the individual's actions had ramifications for the nation as a whole (as in the case of the spies or Korach) or because the individuals were leaders who are above the system of law and not easily punished in human courts.17
- "וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר" – Contrary to this approach, this verse implies that individual punishment19 is not deferred (לֹא יְאַחֵר). It is possible, though, that the verse is not speaking of immediate punishment at all. It simply states that in contrast to the previous verse's promise that righteous deeds will be remembered for thousands of years, a sinner's actions will not affect those generations that come after him (לֹא יְאַחֵר), but only he himself (אֶל פָּנָיו).20
- Individual observance – Verses which speak of rewards for individual observance of specific mitzvot,21 would seem to be speaking also of individual recompense. Several commentators22 claim that, nonetheless, even these refer only to collective retribution.23 Thus, Ralbag understands the promise "לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר י״י אֱלֹהֶיךָ נֹתֵן לָךְ" to refer not to personal longevity, but a long national existence in the land of Israel.24
- "אִישׁ אוֹ אִשָּׁה... וְרָבְצָה בּוֹ כׇּל הָאָלָה הַכְּתוּבָה בַּסֵּפֶר הַזֶּה" – This verse implies that the punishments of Devarim 28 will apply even on the individual level. One could say, however, that the verse is saying only that such a sinner should not think that he will escape the collective punishment of the verses.
- "וְשַׂמְתִּי אֲנִי אֶת פָּנַי בָּאִישׁ הַהוּא" – In this verse, Hashem promises Divine punishment to even the individual worshiper of the Molekh. These sources might claim that this is not referring to punishment in this world, as the verse mentions כרת, understood by the Rambam to mean being cut off from the next world.25
- 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.
- Rambam 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. Moreover, the highest pleasure is contemplation of God, and this is best achieved when the soul is not trapped and limited by a body. 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.26
- 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 one continuum,37 there is no issue in meting out recompense in one world for deeds done in the other.
- Alternatively, one could suggest that in reality justice is not totally deferred; it is just that the the two words are simply run by different judicial systems. In this world, justice is meted out by humans through the court system, while in the next world it is left to the hands of Hashem.
- Ensure proper worship – Rambam explains that Hashem omitted mention of this bliss because He does not want people to serve Him for hopes of reward or fear of punishment, but rather for the sake of Hashem Himself.
- Masses wouldn't understand – 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.39
- Torah's focus is the nation – 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 the next world which refers only to the fate of the individual.
- Inculcate belief in providence – 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.
- 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 the hope of achieving physical rewards as these are fleeting and not the true compensation, regardless.
Individuals Rewarded in this World
Individuals receive retribution 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.
- "יֶעְשַׁן אַף י״י וְקִנְאָתוֹ בָּאִישׁ הַהוּא" – Devarim 29:17-20 addresses individual sinners, stating that they, too, will be plagued by the curses of Devarim 28. The verses imply that even if the collective is being rewarded and reaping blessings, the sinner will individually suffer the calamities described. Even in this world, then, punishment is individual, and not just collective.
- "וַאֲנִי אֶתֵּן אֶת פָּנַי בָּאִישׁ הַהוּא" – Vayikra 20:1-5 similarly singles out the individual, with Hashem promising Divine punishment to the individual worshiper of the Molekh.
- Individual observance – Other verses don't explicitly mention an individual reward, but as they speak of retribution for individual observance or transgression of mitzvot, they imply that the reward, too, is for the individual.46
- Miraculous rewards – One might suggest that this world is run by individual providence and Hashem consistently actively intervenes in nature so as to reward and punish as deserved. As such, though many verses promise punishment which is collective in nature and which would seem to unavoidably prevent the righteous from receiving proper recompense, this position would claim that Hashem intervenes to ensure that only the wicked individuals suffer when calamities fall, while the righteous are spared and instead given their proper reward.49
- Natural rewards – Netziv, in contrast, asserts that rewards and punishments are built into the very fabric of observance and transgression. Performing mitzvot naturally brings blessing in its wake and transgressions naturally bring calamity.50 This, though, does not mean that a righteous individual will automatically be saved from collective afflictions;51 even innocents can be caught in a general catastrophe.52 According to this logic, though all might be rewarded for their good deeds in this world, they might simultaneously get punishments that they do not deserve (and vice versa).53
Rewards for Select Mitzvot
Though many individual deeds are rewarded or punished only in the next world, there is a select group of actions for which one receives recompense already in this world.
- Rewarded for interpersonal acts – Mishna Peah notes that honoring parents, acts of kindness, peace-making and learning Torah all merit reward even in this world.60 Rambam suggests that the common denominator is that all are interpersonal mitzvot,61 and posits that the Mishna is differentiating between these deeds, for which one gets immediate reward,62 and mitzvot between man and his Creator, for which one reaps reward only in the next world. Chovot Halevavot makes a similar distinction, but in contrast to the Mishna, he claims that the former is rewarded only in this world, and the latter only in the World to Come.63
- Punished for severe crimes – Tosefta Peah enumerates crimes for which one is punished in both worlds, listing idolatry, murder, sexual misdeeds and gossip. The common denominator might be the severity of the crime, as three of the four constitute those commands for which one is obligated to forfeit one's life rather than transgress.64
- כִּבּוּד אָב וָאֵם – Honoring parents is rewarded with longevity in Shemot 20:11.
- גְמִילוּת חֲסָדִים וַהֲבָאַת שָׁלוֹם – Devarim 14:28-29 and Devarim 15:7-10 promise prosperity to one who has given the tithe of the poor or loans to the disadvantaged, acts of חסד.72
- עבודה זרה – In Vayikra 20:3 and in Devarim 29:17-20, Hashem explicitly targets individual worshipers of idolatry.
- גילוי עריות – Vayikra 20:20 specifies punishment of childlessness to one who sleeps with his aunt.
- שפיכות דמים – Already in Bereshit 9, Hashem says that He will seek the death of any individual who kills another (וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת נֶפֶשׁ הָאָדָם)
- לשון הרע – Despite the fact that this sin is not singled out by Torah for retribution, the story of Miryam's slandering of Moshe and subsequent Divine punishment73 supports its inclusion in the list, as it suggests that it, too, is a crime which is punished in this world.74
- Collective blessings for service of Hashem – The majority of blessings and curses in Torah76 speak only of general observance77 and are aimed at the collective.78 This approach would suggest that these relate mainly to the realm of "מצוות בין אדם למקום". This is supported by the fact that the verses speak of observance in terms of "loving" or "fearing" God, and explain that punishment comes "תַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת י״י אֱלֹהֶיךָ", all of which focus on a relationship with God rather than man.
- Individual blessings for interpersonal deeds – Other blessings and curses refer to observance of specific mitzvot,79 and appear to be aimed at the individual.80 The very fact that these deeds are singled out might hint to their unique status and imply that even individuals reap Divine rewards for them already in this world. Almost all of these refer to deeds between man and his fellow man (honoring parents, being honest in business, giving tithes or loans to the poor), or to severe crimes such as idolatry or sexual misdeeds. In fact, almost every mitzvah listed in the Mishna and Tosefta finds their counterpart among those singled out by Torah for individual retribution.81
- Different realms – Rambam explains that observance of law between man and His Creator is essentially a spiritual act and is thus rewarded in the spiritual sphere. It is appropriate, though, that non-spiritual acts (such as מצוות בין אדם לחברו) receive compensation also in the physical world.84
- Severity of crime – Crimes of the severity of murder or idolatry might be punished in both worlds due simply to the weight of the crime.
For Select Individuals
Retribution is given in this world only to either the totally righteous or the totally wicked.
- The various verses which single out the individual for punishment, such as Vayikra 20:1-5 or Devarim 29:17-20 do appear to be speaking of particularly wicked people, those who worship Molekh or reject Torah, fitting Ramban's criteria for punishment in this world.
- Shemot 15:26 and Shemot 23:23-27, which Ramban claims target the individual, speak of general observance (וַעֲבַדְתֶּם אֵת י״י / אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל י״י) and Ramban appears to assume that this implies full observance (and not just fulfilling a specific command) in which case the reward here, too, is limited to the totally righteous.
- It is not clear how Ramban would read verses which speak of individual reward for specific mitzvot such as honoring parents, honesty in business, and the like. He might suggest that these, too, refer only to people who are also otherwise righteous or that some of the verses refer only to rewards in the next world.88
- Individual punishment – Many of the individuals punished in Tanakh, such as Korach, Datan and Aviram, or Achav, can easily be labelled "רשעים גמורים", fitting Ramban's understanding of reward and punishment. Others, though, such as Miryam, Nadav and Avihu, or David, despite having sinned (even egregiously) would not appear to be "totally wicked". Ramban might suggest that these are exceptional cases in which Divine intervention was necessary due specifically to the stature of the people involved.89
- Collective punishment – On the collective level, Ramban suggests that the punishments of Vayikra 26 were fulfilled in the time of the destruction of the first Beit Hamikdash and exile, while those of Devarim refer to the present exile. Tanakh ascribes the first destruction to the mass idolatry and innocent blood which filled Yehuda, suggesting that the people were indeed "totally wicked". It is a bit more difficult to know the extent of the sins which brought about the second destruction, but Ramban would likely say that then, too, the nation as a whole had drastically veered from Hashem's ways.
- Individual and collective reward – Ramban notes that, in contrast to the fulfilled curses, none of the blessings promised in Vayikra and Devarim have come true on either the individual or collective level, as the nation was never righteous enough to merit them.90 He suggests that it might be first in Messianic times, when the entire nation turns to Hashem, that the blessings come to fruition.
Changing Rewards
Hashem's modes of providence have changed over time. Though immediate reward and punishment for both the collective and individual is manifest from the Biblical through First Temple periods, it diminished thereafter as Hashem's initial overt providence gradually became covert.
- Individual – In Torah, individuals including the spies, Nadav and Avihu, Datan and Aviram, or Miryam are all miraculously punished for their crimes almost instantaneously.99 In later books,100 punishment is still given in this world, but it tends to be more natural and a bit less immediate.101 In such cases, prophetic rebukes often precede the retribution, ensuring that the sinner sees the causal relationship and attributes calamities to sin.
- Collective – This worldly retribution is also evident on the collective level. In Torah, immediate plague, fire and the like often strikes the nation immediately after rebelling. In prophetic works, punishment is more natural, but almost every national catastrophe, from defeat in war,102 to famine or drought103 and the ultimate exile,104 is still explained in terms of sin and punishment.105 Here, too, prophets go out of their way to show the one to one correspondence between deed and reward.
- Reaction to sin – In Torah, Hashem warns the nation that sometimes sin will bring in its wake the hiding of Hashem's providence: "וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא".106 As such, it is possible that the sins that caused the destruction of the Beit HaMikdash might have simultaneously ushered in a period of "הסתר פנים". This might be viewed as either a punishment, or, alternatively, as a necessity for survival. Being left to nature leaves room for potential calamities, but probably not total destruction (especially if the nation is dispersed), whereas an undeserving nation who is under direct providence might be utterly destroyed.
- Opportunity for growth – Alternatively, one might view the naturalistic model of providence in a much more positive light, as an opportunity for spiritual growth. Living in world of miraculous, immediate retribution both significantly reduces one's free will, and invites one to serve out of fear rather than love. If Hashem's rewards are much less evident, one's observance is of a totally different quality, with "איהבת ה'" at its core. Though it is a challenge to see God's hand, the search brings maturation and growth. However, spiritual development via hidden providence is only possible if it is preceded by a period of overt miracles which instill faith and recognition of God. As such, the move towards natural guidance was gradual.
- Consequence of exile – Part of the change might also have been a natural consequence of the exile. The dispersal led to the breakdown of the collective, making collective retribution impossible. As the majority of the Torah's blessings are aimed at the nation, and many are targeted at the Land of Israel specifically,107 the exile rendered many simply inapplicable.
- Undesired – One might agree that deferred justice really is not desired. Hashem brings it only as punishment for sin.
- Necessary – Alternatively, one can claim that it is a desired necessity, but a double edged sword. On one hand, deferring retribution is an act of mercy, as it allows for the possibility of repentance and the potential averting of punishment altogether. However, as not only punishments but also rewards are delayed, it simultaneously allows for one to suffer unduly in this world.118