Chapter Previewהַקְדָּמָה
In this chapter, the Rambam takes us to the very foundation of our avodah, establishing the absolute truth of bechirah chofshis (free will). The Rambam explains that Hashem has granted every single Yid the power to choose his own path, whether to be a tzaddik like Moshe Rabbeinu or, chas v'shalom, to go astray. There is no pre-decreed destiny forcing our hand, and we must reject the foolish notions of those who believe our spiritual standing is decided for us at birth.
We will learn how this precious gift of free choice is the very pillar upon which the entire Torah and all the mitzvos stand. The Rambam shows us how the system of reward and punishment, the calls of the Nevi'im to do teshuvah, and our personal accountability before Hashem all depend on our ability to choose good over evil. We will also explore how man's free will fits perfectly into the will of the Creator, Who desired that mankind operate with independent choice.
All introductions, summaries, and contextual notes are the editor's commentary and are not part of the original text.אַלע הַקְדָּמוֹת, סִכּוּמִים, און הערות זענען דעם רעדאַקטאָר'ס באַמערקונגען און זענען נישט קיין טייל פונעם אָריגינעלן טעקסט.
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הַבְּחִירָה הַחָפְשִׁית הַנְּתוּנָה לְכָל אָדָםHalacha 1 · Free Will is Granted to Every Human Being to Choose Good or Evil
רְשׁוּתFree willלְכָלto everyאָדָםmanנְתוּנָה.is givenאִםifרָצָהhe desiresלְהַטּוֹתto turnעַצְמוֹhimselfלְדֶרֶךְto a pathטוֹבָהgoodוְלִהְיוֹתand to beצַדִּיקrighteousהָרְשׁוּתthe choiceבְּיָדוֹ.is in his handוְאִםand ifרָצָהhe desiresלְהַטּוֹתto turnעַצְמוֹhimselfלְדֶרֶךְto a pathרָעָהevilוְלִהְיוֹתand to beרָשָׁעwickedהָרְשׁוּתthe choiceבְּיָדוֹ.is in his handהוּאthisשֶׁכָּתוּבis what is writtenבַּתּוֹרָהin the TorahבראשיתBereishisג3כב22"הֵןBeholdהָאָדָםthe manהָיָהhas becomeכְּאַחַדlike uniqueמִמֶּנּוּfrom usלָדַעַתto knowטוֹבgoodוָרָע".and evilכְּלוֹמַרmeaning to sayהֵןbeholdמִיןspeciesזֶהthisשֶׁלofאָדָםmanהָיָהhas becomeיָחִידsingularבָּעוֹלָםin the worldוְאֵיןand there is noמִיןspeciesשֵׁנִיsecondדּוֹמֶהresemblingלוֹhimבְּזֶהin thisהָעִנְיָןmatterשֶׁיְּהֵאthat he should beהוּאheמֵעַצְמוֹon his ownבְּדַעְתּוֹwith his knowledgeוּבְמַחֲשַׁבְתּוֹand with his thoughtיוֹדֵעַknowingהַטּוֹבthe goodוְהָרַעand the evilוְעוֹשֶׂהand doingכָּלallמַהthatשֶּׁהוּאheחָפֵץdesiresוְאֵיןand there is noמִיoneשֶׁיְּעַכֵּבwho can preventבְּיָדוֹ·מִלַּעֲשׂוֹתfrom doingהַטּוֹבthe goodאוֹorהָרַע.the evilוְכֵיוָןand sinceשֶׁכֵּןsoהוּאit isפֶּןlestיִשְׁלַחhe stretch outיָדוֹ:his hand
This halacha establishes the fundamental principle of free will, explaining that every person has the autonomy to choose righteousness or wickedness.
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הַבְּחִירָה הַחָפְשִׁית שֶׁל הָאָדָם לִהְיוֹת צַדִּיק אוֹ רָשָׁעHalacha 2 · The Absolute Free Will of Every Person to Choose Righteousness or Wickedness
אַלDo notיַעֲבֹרlet passבְּמַחֲשַׁבְתְּךָin your thoughtדָּבָרmatterזֶהthisשֶׁאוֹמְרִיםwhich sayטִפְּשֵׁיthe fools ofאֻמּוֹתnations ofהָעוֹלָםthe worldוְרֹבand the majority ofגָּלְמֵיthe unformed ofבְּנֵיthe children ofיִשְׂרָאֵלYisraelשֶׁהַקָּדוֹשׁthat the Holy OneבָּרוּךְblessedהוּאHeגּוֹזֵרdecreesעַלuponהָאָדָםthe personמִתְּחִלַּתfrom the beginning ofבְּרִיָּתוֹhis creationלִהְיוֹתto beצַדִּיקrighteousאוֹorרָשָׁע.wickedאֵיןnotהַדָּבָרthe matterכֵּןsoאֶלָּאratherכָּלeveryאָדָםpersonרָאוּיis fitלוֹfor himלִהְיוֹתto beצַדִּיקrighteousכְּמשֶׁהlike Mosheרַבֵּנוּour teacherאוֹorרָשָׁעwickedכְּיָרָבְעָםlike Yerovamאוֹorחָכָםwiseאוֹorסָכָלfoolishאוֹorרַחֲמָןmercifulאוֹorאַכְזָרִיcruelאוֹorכִּילַיmiserlyאוֹorשׁוּעַgenerousוְכֵןand soשְׁאָרthe rest ofכָּלallהַדֵּעוֹת.the character traitsוְאֵיןand there is notלוֹto himמִיanyoneשֶׁיִּכְפֵּהוּwho forces himוְלֹאand notגּוֹזֵרdecreesעָלָיוupon himוְלֹאand notמִיanyoneשֶׁמּוֹשְׁכוֹwho pulls himלְאֶחָדto oneמִשְּׁנֵיof the twoהַדְּרָכִיםthe pathsאֶלָּאratherהוּאheמֵעַצְמוֹfrom himselfוּמִדַּעְתּוֹand from his own mindנוֹטֶהinclinesלְאֵיto whichזוֹthisדֶּרֶךְpathשֶׁיִּרְצֶה.that he wishesהוּאit isשֶׁיִּרְמְיָהוּthat YirmeyahuאָמַרsaidאיכהEichahג3לח38"מִפִּיFrom the mouth ofעֶלְיוֹןthe Most Highלֹאnotתֵצֵאwill go forthהָרָעוֹתthe evilsוְהַטּוֹב".and the goodכְּלוֹמַרmeaning to sayאֵיןthere is notהַבּוֹרֵאthe Creatorגּוֹזֵרdecreeingעַלuponהָאָדָםthe personלִהְיוֹתto beטוֹבgoodוְלֹאand notלִהְיוֹתto beרַע.evilוְכֵיוָןand sinceשֶׁכֵּןthat soהוּאit isנִמְצָאit turns outזֶהthisהַחוֹטֵאthe sinnerהוּאheהִפְסִידcaused loss toאֶת—עַצְמוֹ.himselfוּלְפִיכָךְand thereforeרָאוּיit is properלוֹfor himלִבְכּוֹתto weepוּלְקוֹנֵןand to lamentעַלoverחֲטָאָיוhis sinsוְעַלand overמַהwhatשֶּׁעָשָׂהhe didלְנַפְשׁוֹto his soulוּגְמָלָהּand dealt itרָעָה.evilהוּאit isשֶׁכָּתוּבthat is writtenאַחֲרָיוafter itאיכהEichahג3לט39"מַהWhatיִּתְאוֹנֵןshould complainאָדָםa manחָי"livingוְגוֹ'.etc.וְחָזַרand he returnedוְאָמַרand saidהוֹאִילsinceוּרְשׁוּתֵנוּand our authorityבְּיָדֵינוּis in our handsוּמִדַּעְתֵּנוּand from our own mindעָשִׂינוּwe didכָּלallהָרָעוֹתthe evilsרָאוּיit is properלָנוּfor usלַחֲזֹרto returnבִּתְשׁוּבָהin repentanceוְלַעֲזֹבand to abandonרִשְׁעֵנוּour wickednessשֶׁהָרְשׁוּתsince the authorityעַתָּהnowבְּיָדֵינוּ.is in our handsהוּאit isשֶׁכָּתוּבthat is writtenאַחֲרָיוafter itאיכהEichahג3מ40"נַחְפְּשָׂהLet us searchדְרָכֵינוּour waysוְנַחְקֹרָהand let us examineוְנָשׁוּבָה"and let us returnוְגוֹ':etc.
The Rambam explains that every individual possesses complete free will to choose their own moral and spiritual path, refuting the notion of predestined righteousness or wickedness.
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הַבְּחִירָה הַחָפְשִׁית כִּסְגוּלַּת הָאָדָם וִיסוֹד הַתּוֹרָהHalacha 3 · Free Will as a Fundamental Pillar of the Torah and Mitzvos
וְדָבָרAnd matterזֶהthisעִקָּרa principleגָּדוֹלgreatהוּאit isוְהוּאand it isעַמּוּדthe pillar ofהַתּוֹרָהthe Torahוְהַמִּצְוָהand the mitzvahשֶׁנֶּאֱמַרas it is saidדבריםDevarimל30טו15"רְאֵה"SeeנָתַתִּיI have setלְפָנֶיךָbefore youהַיּוֹםtodayאֶת—הַחַיִּים".life"וּכְתִיבand it is writtenדבריםDevarimיא11כו26"רְאֵה"SeeאָנֹכִיIנֹתֵןsetלִפְנֵיכֶםbefore youהַיּוֹם".today"כְּלוֹמַרmeaning to sayשֶׁהָרְשׁוּתthat the permissionבְּיֶדְכֶם.is in your handsוְכָלand anythingשֶׁיַּחְפֹּץthat desiresהָאָדָםthe personלַעֲשׂוֹתto doמִמַּעֲשֵׂהfrom the actions ofבְּנֵיchildren ofהָאָדָםmanעוֹשֶׂהhe doesבֵּיןwhetherטוֹבִיםgoodבֵּיןwhetherרָעִים.evilוּמִפְּנֵיand because ofזֶהthisהָעִנְיָןmatterנֶאֱמַרit is saidדבריםDevarimה5כו26"מִי"Whoיִתֵּןwill giveוְהָיָהand it would beלְבָבָםtheir heartזֶהthisלָהֶם".to them"כְּלוֹמַרmeaning to sayשֶׁאֵיןthat notהַבּוֹרֵאthe Creatorכּוֹפֶהforcesבְּנֵיchildren ofהָאָדָםmanוְלֹאand notגּוֹזֵרdecreesעֲלֵיהֶןupon themלַעֲשׂוֹתto doטוֹבָהgoodאוֹorרָעָהevilאֶלָּאratherהַכּלeverythingמָסוּרis handed overלָהֶם:to them
This halacha establishes that free will is a foundational principle of the Torah, proving from verses that Hashem does not compel human actions.
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הַבְּחִירָה הַחָפְשִׁית וְהַצֶּדֶק הָאֱלֹקִי בְּשָׂכָר וְעֹנֶשׁHalacha 4 · Free Will and Divine Justice in Reward and Punishment
אִלּוּIfהָאֵלGodהָיָהwereגּוֹזֵרdecreeingעַלuponהָאָדָםmanלִהְיוֹתto beצַדִּיקrighteousאוֹorרָשָׁעwickedאוֹorאִלּוּifהָיָהthere wereשָׁםthereדָּבָרsomethingשֶׁמּוֹשֵׁךְthat drawsאֶת—הָאָדָםmanבְּעִקַּרby the essence ofתּוֹלַדְתּוֹhis natureלְדֶרֶךְto a pathמִןfromהַדְּרָכִיםthe pathsאוֹorלְמַדָּעto a mindsetמִןfromהַמַּדָּעוֹתthe mindsetsאוֹorלְדֵעָהto a character traitמִןfromהַדֵּעוֹתthe character traitsאוֹorלְמַעֲשֶׂהto an actionמִןfromהַמַּעֲשִׂיםthe actionsכְּמוֹasשֶׁבּוֹדִיםinventמִלִּבָּםfrom their heartsהַטִּפְּשִׁיםthe foolsהֹבְרֵיthe astrologersשָׁמַיִםof the heavensהֵיאַךְhowהָיָהwould Heמְצַוֶּהcommandלָנוּusעַלbyיְדֵיthe hands ofהַנְּבִיאִיםthe prophetsעֲשֵׂהdoכָּךְsoוְאַלand do notתַּעֲשֶׂהdoכָּךְsoהֵיטִיבוּimproveדַּרְכֵיכֶםyour waysוְאַלand do notתֵּלְכוּgoאַחֲרֵיafterרִשְׁעֲכֶםyour wickednessוְהוּאand heמִתְּחִלַּתfrom the beginning ofבְּרִיָּתוֹhis creationכְּבָרalreadyנִגְזַרwas decreedעָלָיוupon himאוֹorתּוֹלַדְתּוֹhis natureתִּמְשֹׁךְdrawsאוֹתוֹhimלְדָבָרto a thingשֶׁאִיthat is impossibleאֶפְשָׁרpossibleלָזוּזto moveמִמֶּנּוּ.from itוּמַהand whatמָּקוֹםplaceהָיָהwould there beלְכָלfor all ofהַתּוֹרָהthe Torahכֻּלָּהּentirelyוּבְאֵיand by whatזֶהthisדִּיןlawוְאֵיזֶהand whatמִשְׁפָּטjusticeנִפְרָעis exacted punishmentמִןfromהָרָשָׁעthe wickedאוֹorמְשַׁלֵּםHe paysשָׂכָרrewardלַצַּדִּיק.to the righteousהֲשֹׁפֵטShall the Judge ofכָּלallהָאָרֶץthe earthלֹאnotיַעֲשֶׂהdoמִשְׁפָּט.justiceוְאַלAnd do notתִּתְמַהּwonderוְתֹאמַרand sayהֵיאַךְhowיִהְיֶהwill beהָאָדָםmanעוֹשֶׂהdoingכָּלallמַהthatשֶּׁיַּחְפֹּץhe desiresוְיִהְיוּand will beמַעֲשָׂיוhis deedsמְסוּרִיםhanded overלוֹto himוְכִיand is itיֵעָשֶׂהdoneבָּעוֹלָםin the worldדָּבָרanythingשֶׁלֹּאwithoutבִּרְשׁוּתthe permission ofקוֹנוֹhis Creatorוְלֹאand notחֶפְצוֹHis desireוְהַכָּתוּבand the verseאוֹמֵרsaysתהיליםTehillimקלה135ו6"כּלallאֲשֶׁרwhichחָפֵץdesiredה'HashemעָשָׂהHe didבַּשָּׁמַיִםin the heavensוּבָאָרֶץ".and in the earthדַּעknowשֶׁהַכּלthat everythingכְּחֶפְצוֹaccording to His desireיֵעָשֶׂהis doneוְאַףand evenעַל·פִּיthoughשֶׁמַּעֲשֵׂינוּthat our deedsמְסוּרִיןare handed overלָנוּ.to usכֵּיצַד.how soכְּשֵׁםjust asשֶׁהַיּוֹצֵרthe Creatorחָפֵץdesiredלִהְיוֹתto beהָאֵשׁthe fireוְהָרוּחַand the windעוֹלִיםrisingלְמַעְלָהupwardוְהַמַּיִםand the waterוְהָאָרֶץand the earthיוֹרְדִיםdescendingלְמַטָּהdownwardוְהַגַּלְגַּלand the sphereסוֹבֵבrevolvingבְּעִגּוּלin a circleוְכֵןand soשְׁאָרthe rest ofבְּרִיּוֹתthe creations ofהָעוֹלָםthe worldלִהְיוֹתto beכְּמִנְהָגָןaccording to their customשֶׁחָפֵץthat He desiredבּוֹ.for itכָּכָהsoחָפֵץHe desiredלִהְיוֹתto beהָאָדָםmanרְשׁוּתוֹhis authorityבְּיָדוֹin his handוְכָלand allמַעֲשָׂיוhis deedsמְסוּרִיןhanded overלוֹto himוְלֹאand notיִהְיֶהwill there beלוֹfor himלֹאnotכּוֹפֶהforcingוְלֹאand notמוֹשֵׁךְdrawingאֶלָּאratherהוּאheמֵעַצְמוֹon his ownוּבְדַעְתּוֹand with his intellectשֶׁנָּתַןthat gaveלוֹto himהָאֵלGodעוֹשֶׂהdoesכָּלallשֶׁהָאָדָםthat manיָכוֹלis ableלַעֲשׂוֹת.to doלְפִיכָךְthereforeדָּנִיןthey judgeאוֹתוֹhimלְפִיaccording toמַעֲשָׂיו.his deedsאִםifעָשָׂהhe didטוֹבָהgoodמֵיטִיבִיןthey do goodלוֹto himוְאִםand ifעָשָׂהhe didרָעָהevilמְרֵעִיןthey do evilלוֹ.to himהוּאit isשֶׁהַנָּבִיאwhat the prophetאוֹמֵרsaysמלאכיMalachiא1ט9מִיֶּדְכֶםfrom your handהָיְתָהwasזֹּאתthisלָכֶם.to youישעיהYeshayahuסו66ג3גַּםalsoהֵמָּהtheyבָּחֲרוּchoseבְּדַרְכֵיהֶם.their own waysוּבְעִנְיָןand regarding thisזֶהmatterאָמַרsaidשְׁלֹמֹהShlomoקהלתKohelesיא11ט9"שְׂמַחrejoiceבָּחוּרyoung manבְּיַלְדוּתֶיךָ"in your youthקהלתKohelesיא11ט9"וְדָעand knowכִּיthatעַלforכָּלallאֵלֶּהtheseיְבִיאֲךָwill bring youהָאֱלֹהִיםGodבַּמִּשְׁפָּט".to judgmentכְּלוֹמַרmeaning to sayדַּעknowשֶׁיֵּשׁthat there isבְּיָדְךָin your handכֹּחַpowerלַעֲשׂוֹתto doוְעָתִידand in the futureאַתָּהyouלִתֵּןto giveאֶת—הַדִּין:the judgment
The Rambam explains that if man's actions were predestined, the entire Torah, commandments, and system of reward and punishment would be completely meaningless.
הל׳ ה
הַסְּתִירָה בֵּין יְדִיעַת הַבּוֹרֵא וּבְחִירָה חָפְשִׁיתHalacha 5 · The Apparent Contradiction Between Divine Omniscience and Human Free Will
שֶׁמָּאPerhapsתֹּאמַרyou will sayוַהֲלֹאand is it notהַקָּדוֹשׁThe Holy OneבָּרוּךְblessedהוּאHeיוֹדֵעַknowsכָּלallמַהwhatשֶּׁיִּהְיֶהthat will beוְקֹדֶםand beforeשֶׁיִּהְיֶהthat it isיֵדַעHe knowsשֶׁזֶּהthat this oneיִהְיֶהwill beצַדִּיקrighteousאוֹorרָשָׁעwickedאוֹorלֹאnotיֵדַע.does He knowאִםIfיֵדַעHe knowsשֶׁהוּאthat heיִהְיֶהwill beצַדִּיקrighteousאִיimpossibleאֶפְשָׁר·שֶׁלֹּאthat notיִהְיֶהhe will beצַדִּיקrighteousוְאִםand ifתֹּאמַרyou sayשֶׁיֵּדַעthat He knowsשֶׁיִּהְיֶהthat he will beצַדִּיקrighteousוְאֶפְשָׁרand it is possibleשֶׁיִּהְיֶהthat he will beרָשָׁעwickedהֲרֵיbeholdלֹאnotיֵדַעdid He knowהַדָּבָרthe matterעַלonבֻּרְיוֹ.its clarityדַּעKnowשֶׁתְּשׁוּבַתthat the answer ofשְׁאֵלָהquestionזוֹthisאֲרֻכָּהis longerמֵאֶרֶץthan the earthמִדָּהin measureוּרְחָבָהand broaderמִנִּיthanיָםthe seaוְכַמָּהand how manyעִקָּרִיםprinciplesגְּדוֹלִיםgreatוַהֲרָרִיםand mountainsרָמִיםloftyתְּלוּיִיםare dependentבָּהּon itאֲבָלButצָרִיךְneedאַתָּהyouלֵידַעto knowוּלְהָבִיןand to understandבְּדָבָרin a matterזֶהthisשֶׁאֲנִיthat Iאוֹמֵר.sayכְּבָרAlreadyבֵּאַרְנוּwe explainedבְּפֶרֶקin chapterשֵׁנִיsecondמֵהִלְכוֹתfrom the Laws ofיְסוֹדֵיFoundations ofהַתּוֹרָהthe Torahשֶׁהַקָּדוֹשׁthat The Holy OneבָּרוּךְblessedהוּאHeאֵינוֹdoes notיוֹדֵעַknowמִדֵּעָהfrom a knowledgeשֶׁהִיאthat isחוּץoutsideמִמֶּנּוּfrom Himכִּבְנֵיlike humanאָדָםbeingsשֶׁהֵםwho theyוְדַעְתָּםand their knowledgeשְׁנַיִם.are twoאֶלָּאratherהוּאHeיִתְעַלֶּהmay He be exaltedשְׁמוֹHis nameוְדַעְתּוֹand His knowledgeאֶחָדare oneוְאֵיןAnd there is noדַּעְתּוֹknowledgeשֶׁלofאָדָםmanיְכוֹלָהableלְהַשִּׂיגto comprehendדָּבָרmatterזֶהthisעַלonבֻּרְיוֹ.its clarityוּכְשֵׁםAnd just asשֶׁאֵיןthere is noכֹּחַstrengthבָּאָדָםin manלְהַשִּׂיגto comprehendוְלִמְצֹאand to findאֲמִתַּתthe truth ofהַבּוֹרֵאthe Creatorשֶׁנֶּאֱמַרas it is saidשמותShemosלג33כ20"כִּיforלֹאnotיִרְאַנִיcan see Meהָאָדָםthe manוָחָי"and liveכָּךְsoאֵיןthere is noכֹּחַstrengthבָּאָדָםin manלְהַשִּׂיגto comprehendוְלִמְצֹאand to findדַּעְתּוֹthe knowledgeשֶׁלofהַבּוֹרֵא.the CreatorהוּאHeשֶׁהַנָּבִיאis what the prophetאָמַרsaidישעיהYeshayahנה55ח8"כִּיForלֹאnotמַחְשְׁבוֹתַיMy thoughtsמַחְשְׁבוֹתֵיכֶםare your thoughtsוְלֹאand notדַרְכֵיכֶםyour waysדְרָכָי".are My waysוְכֵיוָןAnd sinceשֶׁכֵּןthat soהוּאit isאֵיןthere is noבָּנוּin usכֹּחַstrengthלֵידַעto knowהֵיאַךְhowיֵדַעknowsהַקָּדוֹשׁThe Holy OneבָּרוּךְblessedהוּאHeכָּלallהַבְּרוּאִיםthe creationsוְהַמַּעֲשִׂיםand the deedsאֲבָלButנֵדַעwe knowבְּלֹאwithoutסָפֵקdoubtשֶׁמַּעֲשֵׂהthat the action ofהָאָדָםthe manבְּיַדis in the hand ofהָאָדָםthe manוְאֵיןand there is noהַקָּדוֹשׁThe Holy OneבָּרוּךְblessedהוּאHeמוֹשְׁכוֹpulling himוְלֹאand notגּוֹזֵרdecreeingעָלָיוupon himלַעֲשׂוֹתto doכָּךְ.soוְלֹאAnd notמִפְּנֵיbecause ofקַבָּלַתthe tradition ofהַדָּתthe religionבִּלְבַדaloneנוֹדַעis knownדָּבָרmatterזֶהthisאֶלָּאratherבִּרְאָיוֹתwith proofsבְּרוּרוֹתclearמִדִּבְרֵיfrom the words ofהַחָכְמָה.wisdomוּמִפְּנֵיAnd because ofזֶהthisנֶאֱמַרit is saidבַּנְּבוּאָהin prophecyשֶׁדָּנִיןthat they judgeאֶת—הָאָדָםthe manעַלforמַעֲשָׂיוhis deedsכְּפִיaccording toמַעֲשָׂיוhis deedsאִםifטוֹבgoodוְאִםand ifרַעbadוְזֶהAnd thisהוּאHeהָעִקָּרthe principleשֶׁכָּלthat allדִּבְרֵיthe words ofהַנְּבוּאָהthe prophecyתְּלוּיִיןare dependentבּוֹ:on it
This halacha addresses the classic theological paradox of how man can have free choice if Hashem already knows the future, explaining that Divine knowledge is beyond human comprehension.
Chapter Summaryסִכּוּם
The Rambam begins by establishing that free will is granted to every human being, allowing us to choose our path on our own initiative. He strongly refutes the mistaken belief that Hashem decrees whether a person will be a tzaddik or a rasha at birth, emphasizing that every person has the potential to be as righteous as Moshe Rabbeinu. Because choice is in our hands, the sinner is responsible for his own loss, making it proper to mourn for one's sins and return to Hashem through teshuvah. The Rambam explains that free will is a fundamental pillar of the Torah and mitzvos; without it, commands, warnings, rewards, and punishments would have no justice or meaning. He resolves the apparent contradiction of human independence within Hashem's world by explaining that just as Hashem willed nature to follow physical laws, He willed that man should possess free choice and be judged accordingly. Finally, the Rambam introduces the profound tension between Hashem's foreknowledge and man's free will, noting that the depth of this question is as vast as the sea.
לְמַעֲשֶׂהWhat To Take Home
It is so easy to fall into the trap of blaming our spiritual struggles on our nature, our upbringing, or the way Hashem made us. We tell ourselves, "I am just a naturally angry person," or "I don't have the head for learning." But the Rambam teaches us a fundamental pillar of the entire Torah: your spiritual destiny is never locked in. You are not forced by any decree or natural trait to be who you were yesterday. At this very moment, you have the exact same capacity to choose greatness as the greatest tzaddikim.
This means that the key to your avodah is entirely in your hands. When we realize that Hashem does not force our choices, we stop looking for excuses and start looking for ways to grow. If we made a mistake, we don't have to stay down; the same free will that allowed us to slip is the very tool we use to choose to stand back up and return to Him.
Today, catch yourself when you start to say "that's just who I am" about a negative habit or a missed mitzvah. Pause, remind yourself that Hashem gave you the power to choose otherwise, and make one small, conscious decision to act differently than your habit dictates.