We find in Da'at Tevunot a fascinating exploration of how G-d interacts with the world, specifically concerning reward and punishment.
The text tells us that G-d acts in the world through two primary characteristics. The first is the characteristic of reward and punishment – a cosmic quid pro quo, as it were. This is the "manner of justice," a balance between good and negativity, merit and liability. It's how HaShem (the Name) judges the world according to our actions, both good and bad.
But there's a second characteristic, interwoven with justice: G-d's goodness. This operates according to the rule of His perfection, His desire to rectify all of creation. It’s like a divine hand constantly striving to bring everything back into harmony.
Here's where it gets really interesting. According to the character of reward and punishment, the text explains, G-d seemingly makes His actions subject to ours. If we do good, He does good for us. If we do bad, He is "compelled" (the text emphasizes, "as if that were possible") to punish us. We see echoes of this idea in verses like Psalm 68:35, "Give strength to G-d...", and its opposite in Deuteronomy 32:18, "You neglect the Rock that bore you...". Eichah Rabbah (Lamentations Rabbah) 1:33 even says that when Israel does G-d's will, they add strength to the "strength above," and when they don't, they weaken it, G-d forbid.
But hold on. Does that mean we control G-d? Of course not! That’s where the second characteristic, G-d's inherent goodness, comes in. Because according to His governance and rulership, we also find verses like Zechariah 3:9, "...and I will remove the transgression of that land in one day," and Jeremiah 50:20, "The transgression of Israel shall be sought and not be, and the sin of Judah and not be found."
So, which is it? Strict justice or boundless goodness? The Da'at Tevunot explains that while G-d's justice is certainly true, rewarding us according to our actions, the overarching goal, guided by His perfect goodness, is to return everything to complete goodness, to a complete rectification in the end. As Malachi 3:6 states: "I am G-d, I have not changed." The Midrash of Rabbi Shimon Bar Yochai, found in the Zohar (Ki Tetzei 281), reinforces this, saying, "I shall not change in any place."
Think of it this way: the manner of reward and punishment is what we see, what's revealed to us. It’s the immediate cause and effect. But the way G-d is constantly revolving everything toward good is much deeper, hidden. It might not be immediately apparent, but it's happening, constantly progressing in every moment.
The text concludes by saying that this revolving towards the good "does not serve to be revealed except at the end." It's a process unfolding continuously, relentlessly.
What does this mean for us? Perhaps it's a reminder that even when things seem unfair, when we face challenges and hardships, there's a deeper current flowing towards ultimate goodness. It encourages us to strive for good, knowing that our actions have consequences, but also trusting that G-d's ultimate plan is one of complete rectification. It’s a challenging, yet ultimately hopeful, perspective on the complexities of life and faith.