{"id":29,"date":"2006-10-05T15:14:39","date_gmt":"2006-10-05T15:14:39","guid":{"rendered":"http:\/\/summametaphysica.com\/ge\/3001-outline\/"},"modified":"2018-04-23T16:19:47","modified_gmt":"2018-04-23T16:19:47","slug":"3001-outline","status":"publish","type":"page","link":"https:\/\/www.summametaphysica.com\/ge\/3000-theodicy-in-the-jewish-tradition\/3001-outline\/","title":{"rendered":"30.01 Outline (pps.16-20)"},"content":{"rendered":"

hard cover page 16<\/p>\n

For purposes of discussion, we divide traditional Jewish responses into seven major groupings. Many of these theodicies appear in related form in non-Jewish traditions.<\/p>\n

I. Finite man cannot comprehend infinite God’s ways.
\nII. Man is punished for his sins, failings.
\nIII. Hester Panim<\/em> (God’s Hiding of the Face).
\nIV. Other mainstream traditional responses
\nV. Man is free.
\nVI. Kabbalistic responses.
\nVII. There currently is no answer.<\/p><\/blockquote>\n

Group I.<\/em> Finite man cannot comprehend infinite God’s ways.<\/strong><\/p>\n

The underlying implicit theme of this group is that the universe is somehow better with apparent evil in it.47<\/sup><\/p>\n

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47 <\/sup>Cited in Schlesinger, “Logical Analysis and the Beliefs of an Orthodox Jew.” A somewhat related talmudic philosophy is gam zo l’tovah<\/em> (“this too is for a good purpose”).<\/p>\n

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Finite man cannot understand infinite God.48<\/sup><\/p>\n

God’s ways are inscrutable.49<\/sup><\/p>\n

God has His ultimate purposes known to Him. Man must have faith in God’s justice.50<\/sup><\/p>\n

God’s ways will be made understandable to us in the next world.51<\/sup><\/p>\n

Group II. <\/em>Manis punished for his sins, failings.<\/strong><\/p>\n

The iniquities of the fathers are visited upon the sons (“vertical responsibility”).52<\/sup><\/p>\n

Man is punished in this world to increase his reward in the world-to-come.<\/p>\n

There is no suffering without sin.53<\/sup><\/p>\n

All men are imperfect and sin in some way.54<\/sup><\/p>\n

Suffering is due to evil deeds or neglect of Torah study.55<\/sup><\/p>\n

Group III.<\/em> Hester Panim<\/strong><\/p>\n

Hester Panim<\/em> \u00e2\u20ac\u201dhiding of the Divine face\u00e2\u20ac\u201d a temporary abandonment of the world, a suspension of God’s active surveillance.56<\/sup><\/p><\/blockquote>\n

This concept is almost never applied as a general response to theodicy, but rather as a response to a particular catastrophic series of events. Major attention is devoted to this theme later on.<\/p>\n

Group IV <\/em>A. Other mainstream traditional responses regarding the suffering of the tzaddik (“saintly” individual) in particular.<\/strong><\/p>\n

When permission is given to the angel of destruction, he makes no difference between righteous and wicked.57<\/sup><\/p><\/blockquote>\n

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48 <\/sup>See outline of talmudic discussion on this viewpoint in Ramban, Gate of Reward<\/em><\/em>, chap. 4, in idem, Writings and Discourses<\/em><\/em>, vol. 2, p. 454.
\nCf. Dov Noy’s “The Jewish Theodicy Legend.” in Fields of Offerings<\/em>, a festschrift for Professor Raphael Patai, edited by Victor Sanua, (Fairleigh Dickinson University Press\/Herzl Press, 1985), which, according to the review by Harris Lenowitz in Midstream<\/em>, October 1985, “demonstrates that the folk- religious response to untimely (and it never really seems to be timely) death among Jews is the moral recommendation to the questioner not to question, for lack of knowledge is certain.”<\/p>\n

49 <\/sup>See outline of talmudic discussion on this viewpoint in Ramban, Gate of Reward<\/em>,<\/em> chap. 4, in Writings and Discourses<\/em>, <\/em>vol. 2. p. 451. See also T. B. Berachot 7a.<\/p>\n

50 <\/sup>See also T. B. Berachot 69b. “As Rav Huna says: ‘Whatever the Merciful One does, it is for good.’ ”<\/p>\n

51 <\/sup>The scriptural citation “God said to Moses, ‘Thou canst not see My face. I will remove My hand and thou shalt see My back.’ ” (Exodus 33:20) is used by some to buttress the idea of explanation or demonstration of justice in the next world. See Tanhunia B, Ki Tissa<\/em> 58b, as cited in Montefiore and Loewe, A Rabbinic Anthology<\/em><\/em>, p. 555. See also T. B. Berachot 16.<\/p>\n

52 <\/sup>Countered by Deuteronomy 24: 16. “The children shall not be put to death for the fathers. Every man shall be put to death only for his own sin.”
\nSupported by Exodus 34:7. “Visiting the iniquity of the fathers upon the children.”
\nSupported by Exodus 20:5. “God visits the sins of the fathers upon the children.”
\nClarified by Sanhedrin 27b. “This means that He will do so only if they hold fast to the deeds of their fathers.”
\nResolved, according to Makkot 24a, by Ezekiel 18:20. “The soul that sins, that soul [alone] shall die.”<\/p>\n

53 <\/sup>See T. B. Shabbat 55a end. “R. Ammi said: No death without sin; no suffering without iniquity. [But at the end of the discussion on R.Ammi’s statement it was held that, after all], There is a death without sin, and there is suffering without iniquity.”<\/p>\n

54 <\/sup>See also T B. Berachot 5a. “If a man sees that he is afflicted with suffering, he should examine his deeds, as it is said, ‘Let us search and try our ways, and return unto the Lord [Lamentations I11 3:40J.’ ”<\/p>\n

55 <\/sup>See T. B. Berachot 5a. “If he [an individual who suffers] searches but finds nothing (objectionable), he should attribute his affliction to neglect of the study of Torah.” See also T. B. Berachot 7a.<\/p>\n

56 <\/sup>See Besdin, Reflections of the Rav,<\/em> p. 35. Note also that Buber’s theme of the “eclipse of God” would fall into this category.<\/p>\n

57 <\/sup>See R. Samuel b. Nahmani in the name of R. Jonathan in T. B. Baba Kama 60a.<\/p>\n

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The righteous man should have acted more forcefully in promoting righteousness or interceding for his people.<\/p>\n

The tzaddik<\/em> is held to a much higher standard?58<\/sup><\/p>\n

A tzaddik<\/em>‘s suffering is atonement for all the people.<\/p>\n

The righteous will get their reward in the world-to-come59<\/sup><\/p>\n

There are some merits for which God rewards in this world, and there are merits for which God bestows reward in the world-to-come.60<\/sup><\/p>\n

The tzaddik<\/em> is “gathered in” prior to the appearance of great evil.61<\/sup><\/p><\/blockquote>\n

Group IV<\/em> B. Other mainstream traditional responses regarding man in general<\/strong><\/p>\n

In recompense for his suffering, man will receive his reward in the world-to-come; man suffers in this world to purify him and clear his slate for the world to come; sins are forgiven through suffering.62<\/sup><\/p>\n

The individual is punished along with the rest of the community for communal sin (“horizontal reponsibility”).63<\/sup><\/p>\n

The sin of Adam brought suffering upon the world.<\/p>\n

The concept of yissurin shel ahavah<\/em> \u00e2\u20ac\u201dtribulations of love64<\/sup>
\nto purify man, to ennoble man, to chasten man;65
\n<\/sup>to raise man to a higher level;66
\n<\/sup>to test man;67
\n<\/sup>through suffering comes redemption;68
\n<\/sup>to increase man’s reward in the world-to-come.69<\/sup><\/p>\n

To provoke man to reflect on his inadequacies and propel man to develop his potentiality.70<\/sup><\/p>\n

The process of Divine justice takes time and man must have patience.<\/p>\n

Man is responsible for sin and suffering, not God.<\/p><\/blockquote>\n

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58 <\/sup>” ‘Nevertheless,’ said Rav Abba, ‘his [Hanina’s] son died of thirst,’ ‘because . . . God deals particularly strictly with those near to him’ (Yeb. 121 b; R. T. p. 349).” As cited in Montefiore and Loewe, A Rabbinic Anthology<\/em><\/em>, p. 553.<\/p>\n

59 <\/sup>See Sifre Deuteronomy, Re’eh, no. 53, foi, 86a. as cited in Montefiore and Loewe, A Rabbinic Anthology<\/em>, <\/em>p. 549. See also Chagigah 15a. See also outline of talmudic discussion on this viewpoint in Ramban, Gate of Reward<\/em>,<\/em> chap. 9, in Writings and Discourses<\/em>,<\/em> vol. 2, p. 504.<\/p>\n

60 <\/sup>See outline of talmudic discussion on this viewpoint in Ramban, Gate of Reward<\/em>,<\/em> chap. 1, in Writings and Discourses<\/em>,<\/em> vol. 2, p. 425.<\/p>\n

61 <\/sup>See Isaiah 57: 1. “The righteous [individual] is taken away from the evil to come.” See also Baba Kama 60a.<\/p>\n

62 <\/sup>See outline of talmudic discussion on this viewpoint in Ramban, Gate of Reward<\/em>, chap. 4, in Writings and Discourses<\/em>, vol. 2, pp. 440,452-453. See also Berachot 7a. See various commentaries on Psalms 73:2-19.
\nSee also Sifre Deuteronomy, Va’ethehanun<\/em>, no. 32, hi. 73b, as cited in Montefiore and Loewe, A Rabbinic Anthology<\/em><\/em>, p. 544.
\nNote also: “Rav Shimon ben Lakish said: . . . as salt enhances meat, so chastisements purify the sins of man” (T. B. Berachot 5a).<\/p>\n

63 <\/sup>See also Leviticus 26:37. “And they shall stumble one upon the other.” However, Sanhedrin 27b clarifies as follows: “So are they not all responsible one for the other? Only if one could have prevented the other’s misdeeds, and if he did not do so.”<\/p>\n

64 <\/sup>“Raba (some say Rav Hisda) said . . . If a man who suffers searches his ways for sin. and then for neglect of Torah study, but find neither, let him be sure these are ‘tribulations of love’ ” (T. B. Berachot 5a).
\nCf. T B. Kiddushin 39b.<\/p>\n

65 <\/sup>“Whom God loves He chastens, even as the father chastens the son of whom he is fond” (Proverbs 3: 12); “Happy is the man whom thou chastenest, O God, and whom thou teacheth from Thy Torah” (Psalms 94: 12).<\/p>\n

66 <\/sup>See Midrash Psalms on Psalms 73: 1 (167a, no. I) as cited in Montefiore and Loewe, A Rabbinic Anthology<\/em>, p. 544.<\/p>\n

67 <\/sup>See Genesis 22:l. “And God tried Abraham.” See Psalms 11:5. “The Eternal trieth the righteous.” See outline of talmudic discussion on this viewpoint in Ramban, Gate of Reward<\/em>, chap. 3, in Writings and Discourses<\/em>, vol. 2, p. 445.<\/p>\n

68 <\/sup>“Rav Shimon ben Yochai says: ‘The Holy One, blessed be He, gave Israel three precious gifts, and all of them were given only through sufferings. These are: The Torah, the Land of Israel, and the world-to-come’ ” (T. B. Berachot 5a).<\/p>\n

69 <\/sup>See Rashi on Berachot 5a, in disagreement with Ramban, Gate of Reward<\/em>, chap. 3, Writings and Discourses<\/em>, vol. 2, p. 443.<\/p>\n

70 <\/sup>Luban, “The Kaddish,” p. 207.<\/p>\n

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Suffering is a discipline, warning men against sin.<\/p>\n

Suffering keeps man from committing the sin of “hubris.”<\/p>\n

Suffering lessens the physical pride and selfish nature of the individual.71<\/sup><\/p>\n

Divine Providence is linked to piety and intellectual attainment, the absence of either leaving man vulnerable to evil.<\/p>\n

Nature is morally neutral. Hashgachah<\/em> (Providence) does not apply to acts of nature.<\/p><\/blockquote>\n

Group V Freedom of man<\/strong><\/p>\n

Implied in this group, there are Self-willed constraints on God’s intervention to protect man’s freedom.<\/p>\n

Man’s freedom must be protected, even at the expense of suffering.<\/p>\n

Suffering is an indispensable spur to human aspiration and achievement. (This is similar to the [Christian] Irenaean theodicy and kabbalistic nahama dikissufa<\/em>, a concept to be discussed below.)<\/p>\n

Suffering pushes man over the brink to rise up against oppression, to demand freedom.72<\/sup><\/p><\/blockquote>\n

Group VI. Kabbalistic responses<\/strong><\/p>\n

The complex kabbalistic response to evil incorporates the following concepts in combination: tsimtsum;<\/em> “breaking of the vessels”; “dualities.”73<\/sup><\/p><\/blockquote>\n

Group VII. There currently is no answer<\/strong><\/p>\n

There is no answer. However the lack of an answer is held not to be a fatal flaw in the overall theology.74<\/sup><\/p>\n

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71 <\/sup>Maharal, as explicated by Rabbi Mayer Schiller in an article in Crown Heights Chronicle,<\/em> April 1985. p. 1.72 <\/sup>See Gordis, A Faith for Moderns<\/em><\/em>, p. 186.<\/p>\n

73 <\/sup>See Encyclopaedia Judaica<\/em>, S.V. “Kabbalah,” vol. 10, cols. 583-587, for more elaboration.<\/p>\n

74 <\/sup>In the Sayings of the Fathers (Avot 4: 19) we find the adage, “It is not in our power to explain either the prosperity of the wicked or the afflictions of the righteous.”
\nSee also Hillel Goldberg, in Tradition<\/em> 20, no.4 (Winter 1982):30.
\nSee also Schulweis, Evil and the Morality of God<\/em><\/em>, p. ii.<\/p>\n

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We have no answer currently, but the answer will be clarified in the Messianic Era.75<\/sup><\/p>\n

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75 <\/sup>In the spirit of the folk etymology of the Talmud: T-Y-K-V (pronounced tay-ku).<\/p>\n

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hard cover page 16 For purposes of discussion, we divide traditional Jewish responses into seven major groupings. Many of these theodicies appear in related form in non-Jewish traditions. I. Finite man cannot comprehend infinite God’s ways. II. Man is punished for his sins, failings. III. Hester Panim (God’s Hiding of the Face). IV. 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Many of these theodicies appear in related form in non-Jewish traditions. I. Finite man cannot comprehend infinite God’s ways. II. Man is punished for his sins, failings. III. Hester Panim (God’s Hiding of the Face). IV. 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