Reward and Punishment/2

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Reward and Punishment

Exegetical Approaches

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Individuals Rewarded in this World

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

Total or partial compensation? This position subdivides regarding the extent of the reward in this world.
  • For all mitzvot – Netziv claims that one gets reward in both this and the next world for observance of every mitzvah.2
  • For select mitzvot –
    • Interpersonal acts – Mishnah PeahPeah 1:1About Mishna Peah mentions specific mitzvot for which one gets reward also in this world, including honoring parents, acts of kindness and peace-making. RambamCommentary on the Mishna Peah 1:1About R. Moshe b. Maimon suggests that the common denominator is that all are interpersonal mitzvot,  suggesting that for these one gets reward already in this world,3 while for observance of mitzvot between man and his Creator, one reaps reward only in the next world. Spiritual acts are rewarded in the spiritual sphere; non-spiritrual ones also in the physical world. Chovot HaLevavot makes a similar distinction, 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), but claims that the former is rewarded only in this world, and the latter only in the world to come.
  • Only select individuals –
Blessings of the Torah
Why not reward the individual only in this world?

Individuals Not Rewarded in this World

Individuals do not receive true retribution in this world, getting their just desserts only in the next world.

Biblical blessings – This position must explain the Torah's many promises of reward and punishment, especially considering that many of these are physical in nature,6 implying that they refer to this world.  If there is no individual retribution in this world, to what do these refer?
  • Collective recompense – R. Crescas, R"Y Albo and Abarbanel7 respond that the retribution spoken about throughout Torah refers only to the collective and speaks of national rather than individual rewards. 
    • This is supported by the collective nature of the vast majority of the Torah's blessings and curses which speak of war, rain, famine and the like.8
    • As further support for this reading, R"Y Albo further points to the plural formulation of the blessings/curses of Vayikra 26, which suggests that a group, rather than an individual, is being addressed. He notes that other verses, despite being worded in the singular, explicitly mention or reference the nation.9 
    • In addition, the collective context of specific verses implies that even surrounding verses which could theoretically be explained to refer only to the individual refer to the group as well.10
    • Some commentators11 suggest that even verses which speak of rewards for individual observance of specific mitzvot, like the promise of long life for honoring one's parents in Shemot 20:11,12 refer to collective retribution.13 RalbagVayikra 26:4-5Devarim 5:29Devarim 6:24-25Devarim 22:7Shemot Beur HaParashah 20:11Shemot Toalot 23:25Vayikra Toalot 26:3Devarim Toalot 6:24Milchamot Hashem 4:4Milchamot Hashem 4:6About R. Levi b. Gershom notes that a society in which people revere their parents is one in which people have respect for their elders, which in turn leads to general Torah observance, meriting the nation to live in Israel and not be exiled.14
  • Rewards of next world – This approach can also suggest that certain rewards15 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 22:716 refer to the spiritual good and eternal life of the next world.  This, however, is difficult in this specific case, as Devarim 5 explicitly states, "עַל הָאֲדָמָה אֲשֶׁר י״י אֱלֹהֶיךָ נֹתֵן לָךְ", suggesting that the promise applies to this world. Nonetheless, the concept can be applied to other verses such as  as Devarim 5:25, Devarim 6:24, and Devarim 12:28.17
  • Enablers (or obstacles) – In contrast to the above, Rambam18 suggests that even individuals might in fact benefit from the promises of Torah in this world, but he maintains that these do not constitute rewards but rather enablers. A life free of troubles, sickness, and war will make it easier for people to observe Hashem's commandments,19 paving the way for one to earn real reward in the next world.20  
Ultimate reward: physical or spiritual? One of the main philosophical motivations for this position is the belief in the primacy of spiritual rewards:
Hashem's providence – This reading of reward and punishment is further influenced by these sources' understanding of Divine providence. According to many of these thinkers,22 though there is individual Divine providence, not all merit it to the same degree.23 Moreover, the world is generally run via natural law24 rather than such providence.25  In such a world, judged as it by the deeds of the majority, it is difficult to reward an individual for his personal deeds, as doing so will often necessitate intervening in nature26 (which many might not deserve).
Reality that appears to contradict the Torah – These sources might also be motivated by their perceptions of reality, in which individuals often do not appear to receive the rewards promised by Torah despite mitzvah observance.27  Positing that the Torah does not actually promise individual retribution in this world resolves the seeming contradiction.28  [By adding that the individual instead gets his just compensation in the next world, they also address the associated and more general problem of theodicy.29]
Is not deferred retribution unjust? One might question the justice of deferred retribution.  If a person sins or acts righteously in this world, should he not get his due in this world as well?  Is it fair that one needs to wait for the next world to be compensated? 
  • Rambam appears unperturbed by the question, assuming that the magnitude of the good of the next world renders all rewards of this world negligible. According to him, it is simply impossible to get full reward in this world, so there can be no question of injustice.
  • Others might suggest that since this and the next world are really one continuum,30 there is no issue in meting out recompense in one world for deeds done in the other.
Nature of עולם הבא
  • According to Rambam, "עולם הבא" refers to the eternal existence of the souls of the deserving after death (and the cutting off of the undeserving).  It is a purely spiritual existence where souls exist without a body, basking in Hashem's glory, with no need for food, drink, or sleep.  It is not a distinct place to be created in the future after the Messianic era and Resurrection of the Dead,31 but simply how one refers to what happens to each soul immediately after death.
  • One could have alternatively suggested, as do R. Saadia Gaon and Ramban, that Olam Haba is an actual physical place which will be created after the Messianic age and Resurrection of the Dead, in which the resurrected will live eternally. If so, the ultimate reward is for both the body and soul, and is not purely spiritual (though bodies will not need physical sustenance as they do in this world).  R"Y Albo explains that since both the body and soul performed mitzvot (and neither was fully rewarded in this world) they both deserve reward in the next world.
Why isn't עולם הבא mentioned in the Torah? Considering that these sources all  assume that "עולם הבא" constitutes the ultimate reward, they must explain why it is never mentioned in Torah. Many explanations have been offered;32 just a few are listed below:
  • Rambam explains that Hashem does not want people to serve Him for hopes of reward or fear of punishment, but rather for the sake of Hashem Himself.
  • Ibn EzraShemot Second Commentary 20:11Shemot Second Commentary 23:25Devarim 5:15Devarim 32:39About R. Avraham ibn Ezra suggests that since Torah is given to the masses, who would not be able to comprehend the secrets of the next world, Hashem speaks on their level, telling only of the physical rewards of this world.
  • R"Y Albo asserts that Torah's focus is the collective rather than the individual, being a covenant between Hashem and the nation. Therefore there is no room for discussion of Olam Haba which refers only to the fate of the individual.
  • The Kuzari and Ran33 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.34  The Kuzari further adds that, for many, the physical rewards of this world are a greater incentive to observance than promises of the next world.
Is it problematic to hope for reward? Commentators divide on this point.
  • Rambam claims that one should observe mitzvot for their own sake, simply because that is God's bidding, and not for hopes of reward. As mentioned, it is for this reason that true rewards are not mentioned in Torah.
  • Abarbanel, in contrast, asserts that there is nothing wrong with serving Hashem in hopes of reward, as proven by the many verses in which Hashem Himself says to observe "so that it will be good for you" and the like. He does assert, however, that one should not serve with only physical rewards in mind as these are fleeting and not the true compensation, regardless.
"וְשַׂמְתִּי אֲנִי אֶת פָּנַי בָּאִישׁ הַהוּא"
Purpose of rewards / punishments

Changing Rewards

Hashem's modes of providence have changed over time.  Though immediate reward and punishment is manifest in the Biblical and First Temple periods, it disappeared thereafter as Hashem's initial overt providence gradually became covert.

"עַל הָאֲדָמָה אֲשֶׁר י״י אֱלֹהֶיךָ נֹתֵן לָךְ"