Difference between revisions of "Reward and Punishment/2"
m |
m |
||
Line 99: | Line 99: | ||
<opinion name="For Select Mitzvot"> | <opinion name="For Select Mitzvot"> | ||
Rewards for Select Mitzvot | Rewards for Select Mitzvot | ||
− | <p>Though many individual deeds are rewarded or punished only in the next world, a select group of actions | + | <p>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.</p> |
<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 <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.  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>, <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.  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.  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 <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.  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>, <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.  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.  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> | + | <point><b>For which mitzvot?</b> These sources list both the mitzvot and sins for which one receives retribution also in this world:<b> </b> |
<ul> | <ul> | ||
<li><b>Interpersonal acts</b> –  <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 Peah" data-aht="parshan">About Mishna Peah</a></multilink> mentions the specific mitzvot of honoring parents, acts of kindness, peace-making and learning Torah.<fn>See the similar list in <multilink><a href="BavliShabbat127a-b" data-aht="source">Bavli Shabbat</a><a href="BavliShabbat127a-b" data-aht="source">Shabbat 127a-b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> which adds also visiting the sick, hospitality, and prayer.  The gemara there suggests that all of these fall under the more general category of "loving kindness" mentioned in Mishnah Peah. Similarly, their addition of judging everyone favorably might parallel Peah's "peace-making" between individuals.</fn> <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,<fn>He does not address how the mitzvah of learning Torah fits into this categorization, saying only that it is equivalent to all as it learning brings to action.</fn> and suggests that the Mishna is claiming 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 <b>שכר</b> מהענין ההוא", explicitly referring to the good that the individual will receive as a reward.  In the translation of R. Kapach's, however, he uses the term "תועלת", benefit.  If so, Rambam might simply be speaking of the natural benefits of proper interactions with the other and not real "reward".  [This reading would fit better with Rambam's overall approach to reward and punishment discussed in the first approach above.].</fn> while for mitzvot between man and his Creator, one reaps reward only in the next world.<fn>undefined</fn>  Chovot Halevavot makes a similar distinction, but in contrast to the Mishna, he claims that the former is rewarded <i>only</i> in this world, and the latter <i>only</i> in the World to Come.<fn>Chovot HaLevavot precedes and might have influenced the Rambam's reading of the Mishnah (though he does not connect the idea to the mishnah in 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).  Visible duties get visible rewards in this world, 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></li> | <li><b>Interpersonal acts</b> –  <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 Peah" data-aht="parshan">About Mishna Peah</a></multilink> mentions the specific mitzvot of honoring parents, acts of kindness, peace-making and learning Torah.<fn>See the similar list in <multilink><a href="BavliShabbat127a-b" data-aht="source">Bavli Shabbat</a><a href="BavliShabbat127a-b" data-aht="source">Shabbat 127a-b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> which adds also visiting the sick, hospitality, and prayer.  The gemara there suggests that all of these fall under the more general category of "loving kindness" mentioned in Mishnah Peah. Similarly, their addition of judging everyone favorably might parallel Peah's "peace-making" between individuals.</fn> <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,<fn>He does not address how the mitzvah of learning Torah fits into this categorization, saying only that it is equivalent to all as it learning brings to action.</fn> and suggests that the Mishna is claiming 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 <b>שכר</b> מהענין ההוא", explicitly referring to the good that the individual will receive as a reward.  In the translation of R. Kapach's, however, he uses the term "תועלת", benefit.  If so, Rambam might simply be speaking of the natural benefits of proper interactions with the other and not real "reward".  [This reading would fit better with Rambam's overall approach to reward and punishment discussed in the first approach above.].</fn> while for mitzvot between man and his Creator, one reaps reward only in the next world.<fn>undefined</fn>  Chovot Halevavot makes a similar distinction, but in contrast to the Mishna, he claims that the former is rewarded <i>only</i> in this world, and the latter <i>only</i> in the World to Come.<fn>Chovot HaLevavot precedes and might have influenced the Rambam's reading of the Mishnah (though he does not connect the idea to the mishnah in 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).  Visible duties get visible rewards in this world, 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></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. 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.<fn>Though gossip would seem to be a "minor" crime, its inclusion in the list and the statement that it is equivalent to all suggests that the Tosefta is trying to underscore how serious the sin is.</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. 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.<fn>Though gossip would seem to be a "minor" crime, its inclusion in the list and the statement that it is equivalent to all suggests that the Tosefta is trying to underscore how serious the sin is.</fn></li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>Textual evidence</b> – The above lists of mitzvot and transgressions for which individuals receive recompense even in this world might find their basis in the Biblical text.<fn>In contrast to the analysis below, see <multilink><a href="YerushalmiPeah1-1" data-aht="source">Yerushlami Peah</a><a href="YerushalmiPeah1-1" data-aht="source">Peah 1:1</a><a href="Talmud Yerushalmi" data-aht="parshan">About the Yerushalmi</a></multilink> which derive the list of mitzvot included in the Mishna and Tosefta from other verses throughout Tanakh.</fn> Though most blessings and curses in Torah refer only to general observance of mitzvot,<fn>These include <a href="Vayikra26-3-12" data-aht="source">Vayikra 26</a>, <a href="Devarim5-25" data-aht="source">Devarim 5:25</a>, <a href="Devarim6-1-3" data-aht="source">Devarim 6:1-3</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>, and <a href="Devarim28-1-13" data-aht="source">Devarim 28</a>, most of which are prefaced with a statement to the effect of "וְהָיָה אִם שָׁמוֹעַ תִּשְׁמַע בְּקוֹל י״י" or "אִם בְּחֻקֹּתַי תֵּלֵכוּ". | + | <point><b>Textual evidence</b> – The above lists of mitzvot and transgressions for which individuals receive recompense even in this world might find their basis in the Biblical text.<fn>In contrast to the analysis below, see <multilink><a href="YerushalmiPeah1-1" data-aht="source">Yerushlami Peah</a><a href="YerushalmiPeah1-1" data-aht="source">Peah 1:1</a><a href="Talmud Yerushalmi" data-aht="parshan">About the Yerushalmi</a></multilink> which derive the list of mitzvot included in the Mishna and Tosefta from other verses throughout Tanakh.</fn> Though most blessings and curses in Torah refer only to general observance of mitzvot,<fn>These include <a href="Vayikra26-3-12" data-aht="source">Vayikra 26</a>, <a href="Devarim5-25" data-aht="source">Devarim 5:25</a>, <a href="Devarim6-1-3" data-aht="source">Devarim 6:1-3</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>, and <a href="Devarim28-1-13" data-aht="source">Devarim 28</a>, most of which are prefaced with a statement to the effect of "וְהָיָה אִם שָׁמוֹעַ תִּשְׁמַע בְּקוֹל י״י" or "אִם בְּחֻקֹּתַי תֵּלֵכוּ".</fn> (and are addressed to the collective)<fn>These units either specifically mention the nation, are worded in the plural, or speak of naturally collective retribution such as rain or war.  [See the discussion above for elaboration.]</fn> there are also a handful of blessings which relate to specific mitzvot. The singling out of these deeds might suggest that they have a unique status and that even individuals<fn>The fact that several of these specifically mention the individual (see <a href="Vayikra20-1-5" data-aht="source">Vayikra 20:1-5</a>'s "אֶתֵּן אֶת פָּנַי בָּאִישׁ הַהוּא" or <a href="Devarim29-17-20" data-aht="source">Devarim 29:17</a>s', "אִישׁ אוֹ אִשָּׁה") and others speak of individual observance or mention rewards that naturally affect the individual (dying childlesss or longevity) further supports the idea that these rewards are aimed at the individual.</fn> reap Divine rewards for them already in this world.  Almost all of the mitzvot listed in the Mishna and Tosefta<fn>One exception is gossip. However, despite the fact that this sin is not singled out by Torah, the story of Miryam's slandering of Moshe and subsequent Divine punishment, supports its inclusion in the list, as it suggests that it too is a crime which is punished in this world. [Though less explicit, one might also point to the story of Yosef.  All of his travails follow his having brought "דיבה רעה" about his brothers to his father.]</fn> are those which are specified in Torah:<fn>In several cases, though, the Mishna and Tosefta bring a general category where Tanakh might mention a very specific example. For example, while the Torah speaks of the specific sexual misdemeanor of a man sleeping with his aunt, the Tosefta talks of גילוי עריות in general. Similarly, while Torah rewards very specific examples of acts of kindness (giving tithes and loans to the poor), Mishnah Peah generalizes and speaks of all גמילות חסדים. [Rambam then expands the category even further to include all interpersonal acts.]</fn> <br/> |
<ul> | <ul> | ||
<li>כִּבּוּד אָב וָאֵם – Honoring parents is rewarded with longevity in <a href="Shemot20-11" data-aht="source">Shemot 20:11</a>.</li> | <li>כִּבּוּד אָב וָאֵם – Honoring parents is rewarded with longevity in <a href="Shemot20-11" data-aht="source">Shemot 20:11</a>.</li> | ||
Line 112: | Line 112: | ||
<li>עבודה זרה – In <a href="Vayikra20-1-5" data-aht="source">Vayikra 20:3</a> Hashem explicitly targets the individual worshiper of the Molekh, and in <a href="Devarim29-17-20" data-aht="source">Devarim 29:17-20</a>, He curses an individual who turns to idolatry with the punishments mentioned in Devarim 28.<fn>Many other verses speak of punishment for idolatry but most target the collective or are mentioned in the context of the human court system.</fn> </li> | <li>עבודה זרה – In <a href="Vayikra20-1-5" data-aht="source">Vayikra 20:3</a> Hashem explicitly targets the individual worshiper of the Molekh, and in <a href="Devarim29-17-20" data-aht="source">Devarim 29:17-20</a>, He curses an individual who turns to idolatry with the punishments mentioned in Devarim 28.<fn>Many other verses speak of punishment for idolatry but most target the collective or are mentioned in the context of the human court system.</fn> </li> | ||
<li>גילוי עריות – <a href="Vayikra20-20" data-aht="source">Vayikra 20:20</a> specifies punishment of childlessness to one who sleeps with his aunt.<fn>The Tosefata might have generalized from this specific case of sexual impropriety to all sexual offenses.</fn></li> | <li>גילוי עריות – <a href="Vayikra20-20" data-aht="source">Vayikra 20:20</a> specifies punishment of childlessness to one who sleeps with his aunt.<fn>The Tosefata might have generalized from this specific case of sexual impropriety to all sexual offenses.</fn></li> | ||
− | <li>שפיכות דמים – Though there is no specific curse mentioned for murder, already in Bereshit 9, Hashem says that He will seek the death of all who kill (וְאַךְ אֶת דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ), suggesting that he is referring to Divine rather than human punishment.</li> | + | <li>שפיכות דמים – Though there is no specific curse mentioned for murder, already in Bereshit 9, Hashem says that He will seek the death of all who kill (וְאַךְ אֶת דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ), suggesting that he is referring to Divine rather than human punishment.<fn>The above list includes almost all the specific deeds for which reward or punishment is specified in Torah. Two exceptions include the sending away of the mother bird and using proper weights in business, both of which merit longevity.  They do not make it into the list of the Mishna Peah, but could easily fit into Rambam's expanded category of "mitzvot that relate to the other" or Chovot HaLevavot's "mitzvot of the limbs". [They might also be perceived as examples of loving kindness and peacemaking.]</fn></li> |
</ul></point> | </ul></point> | ||
− | <point><b>Evidence from Biblical history</b> – There is ample Biblical evidence of Divine punishments | + | <point><b>Evidence from Biblical history</b> – There is ample Biblical evidence of Divine punishments meted out to individuals who committed the various crimes mentioned in the Tosefta.<fn>For example, see the punishments of Kayin, David and Miryam for murder, adultery and gossip.</fn> However, this position must explain both the absence of a Biblical record of rewards for individuals who engaged in positive interpersonal behavior and the presence of punishments for various crimes which do not fall into the Tosefta's list (such as Korach, Datan and Aviram being punished for rebelling).<br/> |
<ul> | <ul> | ||
<li><b>Absence of rewards</b> – The absence is not troubling as interpersonal acts are not often discussed in Torah, and even when they are, there is no reason to expect that rewards will also be mentioned.<fn>Tanakh share the crimes and punishments of its characters much more often than their rewards.</fn></li> | <li><b>Absence of rewards</b> – The absence is not troubling as interpersonal acts are not often discussed in Torah, and even when they are, there is no reason to expect that rewards will also be mentioned.<fn>Tanakh share the crimes and punishments of its characters much more often than their rewards.</fn></li> |
Version as of 07:44, 24 December 2020
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 Abarbanel4 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.5
- Plural formulation – As further support for this reading, R"Y Albo further points to the plural formulation of the blessings/curses of Vayikra 26,6 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.7 [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 rewards8 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 22:79 refer to the spiritual good and eternal life of the next world.10
- Enablers (or obstacles) – In contrast to the above, Rambam11 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.12 A life free of troubles, sickness, and war will make it easier for people to observe Hashem's commandments,13 paving the way for one to earn real reward in the next world.14
- 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.
- "וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר" – Contrary to this approach, this verse implies that individual punishment17 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).18
- Individual observance – Verses which speak of rewards for individual observance of specific mitzvot,19 would seem to also be speaking of individual recompense. Some commentators20 claim that, nonetheless, even these refer only to collective retribution.21 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.22
- "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" – These sources might claim that this verse is not referring to punishment in this world, as it mentions כרת, understood by the Rambam to mean being cut off from the next world.23
- 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.24
- 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,33 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.
- 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,34 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 "עולם הבא" 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.
- 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.36
- 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 Ran37 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.38 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 in mind 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.
- Devarim 29:17-20 addresses individual sinners (יֶעְשַׁן אַף י״י וְקִנְאָתוֹ בָּאִישׁ הַהוּא), 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 colleltive.
- Other verses speak of retribution for individual observance or transgression of mitzvot.42 As several of these specifically mention receiving rewards "on this land"43 and others refer to physical punishment44 or material prosperity,45 it seems that these, too, refer to recompense in this world and not the next. In addition, some of these rewards (longevity and dying childless) would seem to naturally affect the individual rather than the collective.
- Miraculous rewards – One might suggest that this world is run by individual providence and Hashem 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 deserving 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. According to this logic, though all might be rewarded for their good deeds in this world, they might simultaneously get punishments they do not deserve (and vice versa).52
- Insufficient merit – This approach might respond that the vast majority of the rewards and punishments in Torah are for general observance, which is difficult for an outsider (not privy to others' every thought and action) to gauge. Moreover, Torah does not even share what level of righteousness one needs to merit these rewards. It is, thus, possible that people who do not reap blessings have simply not accumulated sufficient merits.
- Misperception of reward – In other cases, the stated reward is very general in nature (למען ייטב לך), which makes its fulfillment difficult for an outsider to perceive.53 The lack of perception, though, does not mean that the reward was not granted.
- Unexplained – It is more difficult to understand cases where an individual observes a Torah command whose specific reward is enumerated in the text but is, nonetheless, not granted that blessing.54 R. D"Z Hoffmann asserts that even though this might be our experience, one must view this as an exceptional case whose reasoning is unknown.55
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.
- Interpersonal acts – Mishna Peah mentions the specific mitzvot of honoring parents, acts of kindness, peace-making and learning Torah.60 Rambam notes that the common denominator is that all are interpersonal mitzvot,61 and suggests that the Mishna is claiming that for these one gets reward already in this world,62 while for mitzvot between man and his Creator, one reaps reward only in the next world.63 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.64
- 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.65
- כִּבּוּד אָב וָאֵם – Honoring parents is rewarded with longevity in Shemot 20:11.
- וּגְמִילוּת 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 Hashem explicitly targets the individual worshiper of the Molekh, and in Devarim 29:17-20, He curses an individual who turns to idolatry with the punishments mentioned in Devarim 28.73
- גילוי עריות – Vayikra 20:20 specifies punishment of childlessness to one who sleeps with his aunt.74
- שפיכות דמים – Though there is no specific curse mentioned for murder, already in Bereshit 9, Hashem says that He will seek the death of all who kill (וְאַךְ אֶת דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ), suggesting that he is referring to Divine rather than human punishment.75
- Absence of rewards – The absence is not troubling as interpersonal acts are not often discussed in Torah, and even when they are, there is no reason to expect that rewards will also be mentioned.77
- Record of punishments –This position might explain that there are always exceptional cases of punishment, and some will receive retribution in this world for crimes other than the severe ones mentioned, but that does not contradict the general rule that as a whole, people only receive retribution for the select deeds discussed above.
- Rambam explains that laws between man and His Creator are essentially spiritual acts, and are 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.78
- Crimes of the severity of murder or idolatry might be punished in both worlds due simply to the weight of the crime.
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.