Sep 2, 2024
by R. Jonah Steinmetz
The Permissibility and Purpose of the Tzadik v’Ra Lo Query
(continued from here)
III. RAMBAN’S APPROACH TO TZADIK V’RA LO
Tzadik She’eino Gamur
As noted, the Gemara (Berachos 7a) records Moshe’s request for an understanding of the enigma of Tzadik v’ra lo. The Gemara assumes he was answered and proceeds to discuss the details of God’s response. It is initially suggested that God responded that tzadik v’ra lo is a case in which the afflicted tzadik is the descendant of wicked people; the rasha v’tov lo is a wicked individual who descends from righteous ancestors. However, the Gemara promptly rejects this approach, for children cannot be punished for the actions of their parents, unless they uphold the same evil practices.
As such, the Gemara suggests a different answer: tzadik she’eino gamur and rasha she’eino gamur. The tzadik who undergoes suffering is not a complete tzadik, rather he has flaws for which he deserves retribution. Likewise, the perceived rasha has some merits which are repaid in this world.
Understandably, Ramban mainly focuses on this final answer of the Gemara. He explains that the tzadik’s minimal misdeeds are punished in this world so as to guarantee and secure his ultimate next-worldly reward for his overwhelmingly righteous life. The afflictions, then, are not unwarranted, but rather punishment for the slight missteps of the incomplete tzadik.
Yisurin Shel Ahavah
Although he addresses them in two separate stages in Shaar HaGemul, Ramban’s approach to tzadik v’ra lo is consistent with his explanation of the concept of yisurin shel ahavah – afflictions of love.
The Gemara (Berachos 5a) teaches that if a
