Difference between revisions of "Reward and Punishment/2"
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<li><b>Rewards of next world </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.  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.  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. See discussion below.]</fn> 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 <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.  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.<fn>This, however, is difficult with reagrds to Devarim 5:15, as the verse explicitly states, "עַל <b>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 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> (none of which 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 </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.  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.  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. See discussion below.]</fn> 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 <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.  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.<fn>This, however, is difficult with reagrds to Devarim 5:15, as the verse explicitly states, "עַל <b>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 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> (none of which 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 </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=" | + | <li><b>Enablers </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="SfornoDevarim5-29" data-aht="source">Sforno</a><a href="SfornoDevarim5-29" data-aht="source">Devarim 5:29</a><a href="R. Ovadyah Sforno" data-aht="parshan">About R. Ovadyah Sforno</a></multilink> on Devarim 5:29.  See also his <multilink><a href="SfornoDevarim7-12" data-aht="source">comments</a><a href="SfornoDevarim7-12" data-aht="source">Devarim 7:12</a><a href="R. Ovadyah Sforno" data-aht="parshan">About R. Ovadyah Sforno</a></multilink> to Devarim 7:12 where he claims that any good that is reaped by 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.  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.  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>  </li> |
</ul></point> | </ul></point> | ||
<point><b>Evidence from Biblical history</b> – This position must explain historical cases of individuals (from Kayin to David) who appear to be personally rewarded or punished by Hashem already in this world.<fn>Others examples include the spies, Yehuda's sons, Miriam, Korach, Datan and Aviram, and more.</fn> <br/> | <point><b>Evidence from Biblical history</b> – This position must explain historical cases of individuals (from Kayin to David) who appear to be personally rewarded or punished by Hashem already in this world.<fn>Others examples include the spies, Yehuda's sons, Miriam, Korach, Datan and Aviram, and more.</fn> <br/> | ||
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<point><b>Post-flood: from the universal to the national</b> – In the period of the flood, God's providence and the connection between sin and punishment was so strong that sin could bring in its wake total destruction of all life. Afterwards, in recognition of man's limitations, Hashem softened His retribution, with it never again to appear on so mass and obvious a scale.‎<fn>See Hashem's promise: "וְלֹא אֹסִף עוֹד לְהַכּוֹת אֶת כׇּל חַי".  See also <a href="The Flood Story: Undoing and Redoing Creation" data-aht="page"> Undoing and Redoing Creation</a> that the re-creation the world after the flood is a more natural process than the original, with Hashem being less active and more distant from mankind.  This might reflect initial steps towards a more natural running of the world.</fn> Perhaps, though, a change of equal or even greater import was the decision to single out one nation to have a unique relationship with God.  After the flood, Avraham emerges, and his descendants alone merit Hashem's special providence - with its accompanying obligations, rewards and punishments.</point> | <point><b>Post-flood: from the universal to the national</b> – In the period of the flood, God's providence and the connection between sin and punishment was so strong that sin could bring in its wake total destruction of all life. Afterwards, in recognition of man's limitations, Hashem softened His retribution, with it never again to appear on so mass and obvious a scale.‎<fn>See Hashem's promise: "וְלֹא אֹסִף עוֹד לְהַכּוֹת אֶת כׇּל חַי".  See also <a href="The Flood Story: Undoing and Redoing Creation" data-aht="page"> Undoing and Redoing Creation</a> that the re-creation the world after the flood is a more natural process than the original, with Hashem being less active and more distant from mankind.  This might reflect initial steps towards a more natural running of the world.</fn> Perhaps, though, a change of equal or even greater import was the decision to single out one nation to have a unique relationship with God.  After the flood, Avraham emerges, and his descendants alone merit Hashem's special providence - with its accompanying obligations, rewards and punishments.</point> | ||
<point><b>Sin of the Calf: from "ויחר אפי" to "ארך אפיים"</b> – The wilderness period is marked by God's instantaneous punishment of the sinful, stemming from His direct presence in the nation's midst. R"M Leibtag<fn>See M. Leibtag,<a href="https://www.ou.org/holidays/13-midot-rachamim/"> The Thirteen Middot of Rachamim</a>.</fn> notes that after the sin of the Calf, Hashem recognized that this was potentially disastrous<fn>As the nation was prone to sin, immediate retribution could cause their decimation. See Shemot 33:3 where Hashem tells Moshe that He will send an angel before the nation to lead them into Israel, for Hashem Himself will no longer go with them (כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ), lest he destroy the stiff-necked nation en route ("פֶּן אֲכֶלְךָ בַּדָּרֶךְ").</fn> and therefore decided to remove His presence. Moshe, uncomfortable with the solution, suggested a compromise, that Hashem mix justice with mercy and allow for non-immediate retribution. The thirteen attributes attest to this new type of providence, one in which Hashem is no longer "filled with anger" but  "long to anger", (ארך אפים), no longer "עשה חסד" but "נוצר חסד".‎<fn>This, however, does not mean that there is never again immediate retribution, only that from now on there is also a new policy of deferred and delayed retribution.  Moreover, it appears that the policy is instituted only gradually, as there are still many cases in the rest of the Wilderness period in which sinners appear to be smitten somewhat instantaneously (from the fire that kills the complainers in Tavera to the plague after the nation sins with Ba'al Peor).</fn> The new model, though, is a mixed blessing.  Holding judgement at bay allows for repentance and reconciliation, but holding back rewards simultaneously allows for cases of "צדיק ורע לו".</point> | <point><b>Sin of the Calf: from "ויחר אפי" to "ארך אפיים"</b> – The wilderness period is marked by God's instantaneous punishment of the sinful, stemming from His direct presence in the nation's midst. R"M Leibtag<fn>See M. Leibtag,<a href="https://www.ou.org/holidays/13-midot-rachamim/"> The Thirteen Middot of Rachamim</a>.</fn> notes that after the sin of the Calf, Hashem recognized that this was potentially disastrous<fn>As the nation was prone to sin, immediate retribution could cause their decimation. See Shemot 33:3 where Hashem tells Moshe that He will send an angel before the nation to lead them into Israel, for Hashem Himself will no longer go with them (כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ), lest he destroy the stiff-necked nation en route ("פֶּן אֲכֶלְךָ בַּדָּרֶךְ").</fn> and therefore decided to remove His presence. Moshe, uncomfortable with the solution, suggested a compromise, that Hashem mix justice with mercy and allow for non-immediate retribution. The thirteen attributes attest to this new type of providence, one in which Hashem is no longer "filled with anger" but  "long to anger", (ארך אפים), no longer "עשה חסד" but "נוצר חסד".‎<fn>This, however, does not mean that there is never again immediate retribution, only that from now on there is also a new policy of deferred and delayed retribution.  Moreover, it appears that the policy is instituted only gradually, as there are still many cases in the rest of the Wilderness period in which sinners appear to be smitten somewhat instantaneously (from the fire that kills the complainers in Tavera to the plague after the nation sins with Ba'al Peor).</fn> The new model, though, is a mixed blessing.  Holding judgement at bay allows for repentance and reconciliation, but holding back rewards simultaneously allows for cases of "צדיק ורע לו".</point> | ||
− | <point><b>Sin of the Spies: from miracle to nature</b> – The<multilink><a href="NetzivBemidbar13-2" data-aht="source"> Netziv</a><a href="NetzivBemidbarIntroduction" data-aht="source">Bemidbar Introduction</a><a href="NetzivBemidbar13-2" data-aht="source">Bemidbar 13:2</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> suggests that the switch from total providence to a more natural existence was initiated by the people themselves during the story of the spies. Unable to handle the intensity of having Hashem in their midst (with its accompanying immediate retribution), they, of their own accord, requested His distance and to be guided in a more natural way, as evidenced by their request to send spies.<fn>A similar phenomenon might have taken place during the revelation at Sinai. See Rashbam and Ibn Ezra in <a href="The Decalogue: Direct From Hashem or Via Moshe" data-aht="page">The Decalogue: Direct From Hashem or Via Moshe</a> who suggest that the original plan was that the nation hear all 613 commandments straight from Hashem, but due to the people's fear, Hashem distanced Himself and allowed Moshe to act as intermediary.</fn>  Netziv asserts that had it not been for the nation's request, both the conquest and subsequent life in Israel would have been totally supernatural.<fn>See <multilink><a href=" | + | <point><b>Sin of the Spies: from miracle to nature</b> – The<multilink><a href="NetzivBemidbar13-2" data-aht="source"> Netziv</a><a href="NetzivBemidbarIntroduction" data-aht="source">Bemidbar Introduction</a><a href="NetzivBemidbar13-2" data-aht="source">Bemidbar 13:2</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> suggests that the switch from total providence to a more natural existence was initiated by the people themselves during the story of the spies. Unable to handle the intensity of having Hashem in their midst (with its accompanying immediate retribution), they, of their own accord, requested His distance and to be guided in a more natural way, as evidenced by their request to send spies.<fn>A similar phenomenon might have taken place during the revelation at Sinai. See Rashbam and Ibn Ezra in <a href="The Decalogue: Direct From Hashem or Via Moshe" data-aht="page">The Decalogue: Direct From Hashem or Via Moshe</a> who suggest that the original plan was that the nation hear all 613 commandments straight from Hashem, but due to the people's fear, Hashem distanced Himself and allowed Moshe to act as intermediary.</fn>  Netziv asserts that had it not been for the nation's request, both the conquest and subsequent life in Israel would have been totally supernatural.<fn>See <multilink><a href="SfornoVayikra26-12" data-aht="source">Sforno</a><a href="SfornoVayikra26-12" data-aht="source">Vayikra 26:12</a><a href="R. Ovadyah Sforno" data-aht="parshan">About R. Ovadyah Sforno</a></multilink> who makes a similar claim, but with regards to the sin of the calf: "כי אמנם במתן תורה לולי השחיתו היתה הכוונה לשום אותם במעלת ימות המשיח ועולם הבא".<br/>See also T. Granot "<a href="https://www.etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%A9%D7%9C%D7%97-%D7%A4%D7%A8%D7%A9%D7%AA-%D7%94%D7%9E%D7%A8%D7%92%D7%9C%D7%99%D7%9D-%D7%9B%D7%A7%D7%95-%D7%A4%D7%A8%D7%A9%D7%AA-%D7%94%D7%9E%D7%99%D7%9D-%D7%A9%D7%9C-%D7%94%D7%AA%D7%95%D7%A8%D7%94">פרשת שלח - פרשת המרגלים כקו פרשת המים של התורה</a>" who goes further to suggest that all the civic and political law discussed in the continuation of Torah would have been unnecessary had the spies not sinned, for the people would have been governed by Hashem with a theocracy rather than a monarchy.</fn> Hashem, though, leads the people as they seek Him, and so beginning in the fortieth year, He began to hide His providence and allow nature to guide.<fn>See the discussion above that retribution in the judicial and monarchic period do indeed appear to be more natural and less immediate.</fn></point> |
<point><b>Exile</b> – The Book of Esther, taking place in exile, perhaps best demonstrates the final move to hidden providence.<fn>One might question this approach from the book of Daniel which also takes place in exile, close to the end of the monarchic period, but which is replete with miraculous intervention. The book highlights Daniel's exemplary observance and adherence to his faith and his subsequent salvation, clearly connecting deed and retribution. It is possible, though, that Daniel is simply an exception, for no accompanying miracles are evident on the collective level.</fn>  Hashem is totally absent from the book, there are no overt miracles, and neither the danger nor the salvation is explained in terms of sin or virtue.<fn>The many parallels to the story of Yosef (see <a href="Yosef and Megillat Esther" data-aht="page">Yosef and Megillat Esther</a>), in which Hashem is repeatedly mentioned and the character's themselves recognize the role He plays (כִּי לְמִחְיָה שְׁלָחַנִי אֱ-לֹהִים לִפְנֵיכֶם) might highlight the point.</fn></point> | <point><b>Exile</b> – The Book of Esther, taking place in exile, perhaps best demonstrates the final move to hidden providence.<fn>One might question this approach from the book of Daniel which also takes place in exile, close to the end of the monarchic period, but which is replete with miraculous intervention. The book highlights Daniel's exemplary observance and adherence to his faith and his subsequent salvation, clearly connecting deed and retribution. It is possible, though, that Daniel is simply an exception, for no accompanying miracles are evident on the collective level.</fn>  Hashem is totally absent from the book, there are no overt miracles, and neither the danger nor the salvation is explained in terms of sin or virtue.<fn>The many parallels to the story of Yosef (see <a href="Yosef and Megillat Esther" data-aht="page">Yosef and Megillat Esther</a>), in which Hashem is repeatedly mentioned and the character's themselves recognize the role He plays (כִּי לְמִחְיָה שְׁלָחַנִי אֱ-לֹהִים לִפְנֵיכֶם) might highlight the point.</fn></point> | ||
<point><b>Role of prophecy</b> – The end of prophecy might be directly related to the diminishing of both Hashem's providence and immediate retribution.  As prophets provide a link between man and Hashem, His distancing of Himself naturally means limiting prophecy as well.  Moreover, when retribution is pushed off to the distant future or another world, one of the main functions of a prophet – warning that sin will bring punishment – is no longer relevant.  There is not much point for a prophet to warn of retribution that is to come only in hundreds of years.</point> | <point><b>Role of prophecy</b> – The end of prophecy might be directly related to the diminishing of both Hashem's providence and immediate retribution.  As prophets provide a link between man and Hashem, His distancing of Himself naturally means limiting prophecy as well.  Moreover, when retribution is pushed off to the distant future or another world, one of the main functions of a prophet – warning that sin will bring punishment – is no longer relevant.  There is not much point for a prophet to warn of retribution that is to come only in hundreds of years.</point> |
Latest revision as of 10:37, 28 January 2023
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 nation8 as well.9
- 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 rewards10 in Torah do indeed refer to the individual, but to blessings of the next world. Thus, R. Yaakov maintains that the promises of "לְמַעַן יִיטַב לָךְ / לְמַעַן יַאֲרִכוּן יָמֶיךָ" in Devarim 5:15 and Devarim 22:711 refer to the spiritual good and eternal life of the next world.12
- Enablers – In contrast to the above, Rambam13 suggests that even individuals might in fact benefit from the promises of Torah in this world, but he maintains that these do not constitute rewards but rather enablers.14 A life free of troubles, sickness, and war will make it easier for people to observe Hashem's commandments,15 paving the way for one to earn real reward in the next world.16
- Rambam would claim that these cases are not examples of punishments and 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.18
- "וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר" – Contrary to this approach, this verse implies that individual punishment20 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).21
- Individual observance – Verses which speak of rewards for individual observance of specific mitzvot,22 would seem to be speaking also of individual recompense. Several commentators23 claim that, nonetheless, even these refer only to collective retribution.24 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.25
- "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.26
- 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.27
- 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,38 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; the two worlds 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.40
- 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 Ran41 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.42 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.48
- 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.51
- Natural rewards – Netziv, in contrast, asserts that rewards and punishments are built into the very fabric of observance and transgression.52 Performing mitzvot naturally brings blessing in its wake and transgressions naturally bring calamity.53 This, though, does not mean that a righteous individual will automatically be saved from collective afflictions;54 even innocents can be caught in a general catastrophe.55 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).56
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.62
- Rambam explains that the common denominator is that all these are interpersonal mitzvot,63 and suggests that the Mishna is differentiating between these deeds, for which one gets immediate reward,64 and mitzvot between man and his Creator, for which one reaps reward only in the next world.
- Chovot Halevavot makes a similar distinction,65 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
- 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.66
- Collective blessings for service of Hashem – The majority of blessings and curses in Torah68 speak only of general observance69 and are aimed at the collective.70 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" and the like, 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,71 and appear to be aimed at the individual.72 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 Torah73 for individual retribution.74
- 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.77
- 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 one 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 here, too, rewards are reserved only to people who are also otherwise righteous. Alternatively, he could claim that some of the verses refer only to rewards in the next world.81
- 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.82
- 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.83 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.93 In later books,94 punishment is still given in this world, but it tends to be more natural and a bit less immediate.95 In such cases, prophetic rebukes often precede or follow 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.96 In prophetic works, punishment is more natural, but almost every national catastrophe, from defeat in war,97 to famine or drought98 and the ultimate exile,99 is still explained in terms of sin and punishment.100 Here, too, prophets go out of their way to show the one to one correspondence between deed and reward.101
- 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".102 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".103
- 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 "אהבת ה'" at its core. Though it is a challenge to see God's hand, the search brings maturation and growth.104
- 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,105 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.117