Reward and Punishment

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1. Ramban on Parshat Nitzavim - Transcending Free Will

   Rabbi Ezra Bick |

   In this shiur, we examine a famous, yet perplexing comment by Ramban on the description of the teshuva process detailed in Parashat Nitzavim. After the people repent and return to God, and God returns them to the Land of Israel, God will “circumcise the heart” of the people so that they will each follow God with full heart and soul. What does this phrase mean, and why does this stage appear AFTER the teshuva process? To answer this question, more questions arise as we explore concepts of desire, free will, moral vs. metaphysical perfection, and the true meaning of complete teshuva.

   Ramban posits that in the messianic era, it will be human nature to do good, without having to fight a simultaneous conflicting desire. But will there be any desire? What would it mean to be human without free will? Free will is a morally ideal state, but does it come at the expense of a metaphysically ideal state? Ramban’s vision of the future involves a state resulting from true teshuva: not only resolving to DO good, but to BECOME good. Once one becomes good, it is not as possible to choose to do evil, or to desire to do evil. The diminishing of conflicting desires comes from becoming good, and becoming close to God in a world with a greater manifestation of God’s presence. 

2. The Blessing and the Curse, and the List of the "Cursed"

   Rabbi Amnon Bazak

   What were  the "blessing" and "curse" that were given on Mt. Gerizim? Are they the list of "cursed" mentioned at the beginning of Parshat Ki-Tavo, or the rebuke and rewards listed at the end? What is the relationship between these two similar passages? Does the obligation for observing the commandments arise only from the reward received for observing them and the punishment for their desecration?

3. Rain: Danger of Destruction or Dawn of Redemption?

   Elisheva Brauner

4. Nehemya Wards Off his Enemies

   Rabbi Tzvi Sinensky

   Prophecy is on the wane. In this transitional moment, the book of Nehemya invokes the term “navi” in both ambiguous and shifting ways. Prophecy still exists, but it casts a far shorter shadow than in earlier ages.

   During the time of the patriarchs and Moshe, prophecy certainly existed. Indeed, Moshe himself was the greatest of prophets. Nonetheless, Moshe’s primary mode of leadership was not necessarily exercised in the way of the later prophets. The same may be said of the patriarchs. Similarly, as the Biblical period ebbs away, prophecy continues to exist, but no longer represents a major mode of Jewish leadership. It is appropriate, therefore, that just as the earliest usages of navi are unclear, so too in Ezra-Nehemya, we find ambiguous usages of the word that gradually transition away from prophecy.

   While divine reward and punishment still figure heavily in Ezra-Nehemya, Sanbalat and Tovia’s concern for tarnishing Nehemya’s reputation has a strikingly modern ring to it; they wished to embroil him in scandal. As before, here too we find evidence that the transition to a post-prophetic period is well underway.