INSIGHT
5759 - #15
Responsibility and Control
Presentations
of reward and punishment ultimately represent the most powerful statements of the
Torah's 1.
fundamental principle of human responsibility. While the exact workings of reward
and punishment are 2.definitively most complex and inherently beyond human
comprehension, the Torah text is straightforward:
the 3.consequences that one
encounters are deemed to be the direct result of one's
actions. Through these texts we are confronted with a
most basic statement of cause and effect - with the human
being as the prime instrument in this equation.
This awareness is immense. The function of
existence shifts onto the shoulders of the human being.
Our confrontation, even with this concept, is a
challenge; it is a realization that is not easily
accepted or even desired. With the declaration of reward
and punishment the spotlight shifts onto ourselves, and
it is difficult to be in the spotlight. There is an
uncomfortable self-consciousness with the recognition
that all our actions are scrutinized. There is
awkwardness as the centre of attention. There is also the
potential for haughtiness with the contemplation of this
focus. The very concept of reward and punishment, itself,
yields turmoil as we attempt to properly respond to its
very reality.
The Will of G-d still guides our world and
the Attribute of Rachamim, Mercy, still mitigates
against strict human cause and effect,4. thus there are arguments for us to
recognize the Divine control of existence, to praise the
virtue of human passivity and to devoutly accept that
fate is in the hands of the Divine. Yet, overstated, this
devout argument can also serve to avoid or limit the
acceptance of our own onus, duty and accountability. The
focus of the religious human being, as distinct from the
secularist, is G-d. Reward and punishment, though,
transforms the focus back to the human being. There is
devotion and value when we speak in terms of the Divine
and ignore our own ability or involvement in what occurs.
But what we do not recognize is that we can, through
these arguments, negate our own responsibility. Rabbi
Joseph B. Soloveitchik5. explains that teshuva is only
possible in one who believes he has the ability to
achieve this goal. "If man looks upon himself as an
impotent creature then the position of sinner is
helpless." There is a call for religious man to
ignore his being and self in the Presence of the Divine.
Reward and punishment, though, calls upon man to assert
his being and self in His Presence.6.
Haughtiness is clearly a potential pitfall.
Balance is necessary. One must be wary of praising one's
ability when success is achieved; the Hand of G-d must
always be recognized. Yet, one must also recognize one's
ability and accept his/her role in the accomplishment for
otherwise reward and punishment have no meaning.
Similarly, while the question of tzaddik v'ra lo,
of evil befalling the righteous, is inherently
problematic, we cannot use this question to protect our
egos. We must also look into ourselves to accept the
challenge of any potential lesson. Yet, we must also
recognize our limitations and that the Will of G-d exists
beyond our control. It is for control, though, to which
reward and punishment forces us to aspire.
The challenge of balance lies not only in
how we perceive the world but also in how we approach the
world and perceive ourselves. Control can be exhilarating
and control can be frightening. The recognition of G-d in
control alleviates the fear as we trust in the absolute
competence of the Divine. The loss is the excitement of
exercising judgement, carrying the decision and the test
of achieving success. To the generic religious man, as
these are feelings of the ego, the loss can be
discounted. Yet, what is also lost is responsibility.
Non-control, in itself, can be comforting and
frightening. To forego oneself in order to
rely upon the other's decision or action may include
aspects of humility but may also allow the individual to
breathe a "sigh of relief" that the test, and
potential for failure, is not his. There, though, may be
fear for precisely the same reason, that the test,
control and responsibility for success, is not his.
Reward and punishment passes us the ball - the question
is whether we want it.
Ultimately how cause and effect work within
this world is beyond us. Even as we read statements of
reward and punishment, we recognize that what is
presented with simplicity, is not a full description of
how the world actually operates. The question is how we
approach the world. Statements of reward and punishment
present us with the possibility that we may take control
of the matter. There is a level of responsibility for
existence that human beings must accept. As we approach
life, within our own personal consciousness, do we wish
to limit this level or expand it? Do we wish to attempt
to see the mechanics of the world as our responsibility
or do we wish to limit our involvement? Do we attempt to
explain what occurs in terms of ourselves or do we
attempt to explain what occurs in terms of another or the
Other?
I do not know how the world works. I know
that there are factors that are beyond my comprehension.
But I also know that I am a factor. I have no control
over those factors that are beyond me, but I have control
over me. I can, thus, see the world in terms of all the
other factors of existence or I can see the world in
terms of my responsibilities. Focusing on another
accomplishes nothing, except to allow us to remain
comfortable in our present state. Focusing on oneself
transfers control and yields the potential to accomplish
something. Torah statements of reward and punishment
further tell us to want to have the ball.
Rabbi Benjamin Hecht e-mail
Notes
1. As found, for
example, in Vayikra 26:3-46.
2. See, further, Rambam,
Mishneh Torah, Hilchot Teshuva c. 5.
3. Essentially the
question of tzaddik v'ra lo, "why bad things
happen to good people?", is the opening query in the
investigation of how reward and punishment actually
works. The Divine system of reward and punishment is,
thus, so complex that even Moshe Rabbeinu could
not understand it. See T.B. Berachot 7a.
4. See, further, Ramchal,
Da'at Tevunot.
5. See "Shechorah
Ani V'navah" in Shiurei HaRav, A Conspectus
of the Public Lectures of Rabbi Joseph B. Soloveitchik,
ed. by Joseph Epstein.
6. See, further, Mishna
Sanhedrin 4:5.
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