We\u2019ve already spoken a lot about free will in Section One. See especially this, from note 14:<\/p>\n
Ramchal discussed our free will in a number of other places in Klach<\/em>. See for example Petachim<\/em> 27 (p. 76), 29 (p. 87), 30 (p. 93), and 81 (pp. 260, 262). Also see Da\u2019at<\/em> Tevunot<\/em> 14, 158; Derech<\/em> Hashem<\/em> 1:3:1, 1:5:4; Ma\u2019amar<\/em> HaIkkurim<\/em>, \u201cBaHashgacha<\/em>\u201d; etc.<\/p>\n Also see Deuteronomy 30:15\u201319; Pirkei<\/em> Avot<\/em> 3:15;\u00a0Emunot v\u2019 Deot<\/em> (Ch. 4);\u00a0Chovot Halevovot<\/em> (3:8),\u00a0Moreh Nevuchim<\/em> (3:17), Hilchot<\/em> Teshuvah<\/em> Ch. 5, and the statement that \u201cAll is in the hands of Heaven but the fear of Heaven\u201d (Berachot<\/em> 33b), which is to say that humankind is free to offer any sort of ethical response to whatever Heaven offers.\u201d<\/p>\n And this, from note 22 there:<\/p>\n Ramchal enters into a rather protracted discussion of the seeming contradiction between the idea of mankind\u2019s God-given free-will and God\u2019s over-arching will in Petach<\/em> 1. If, as we\u2019re taught, we\u2019re each utterly free to make the ethical choices we deem fit and we\u2019re thus seemingly capable of \u201cfoiling\u201d God\u2019s wishes in the process, then how could God\u2019s will be absolute? As such, some might argue that indeed \u201cOriginally, God may have been alone<\/em>\u201d i.e., independent and hence omnipotent, but \u201cHe then chose to create beings \u2026 with wills of their own<\/em>,\u201d which then made it \u201cpossible \u2026 for them to thwart His will \u2026 and go against it<\/em>\u201d. After all, they\u2019d argue, didn\u2019t God also \u201ccreate the Other Side<\/em>\u201d \u2013 i.e., wrongfulness and ungodliness, which apparently goes against His will all the time. And don\u2019t we also see that \u201cthe Nation of Israel has sinned, and there is (apparently) no salvation for them<\/em>\u201d, so how could He, who chose them to be the purveyors of His will, be said to be omnipotent?<\/p>\n Ramchal\u2019s response is simply this: Whatever seems to thwart His will only does so because \u201cHe allows it to, for His own inscrutable reasons<\/em>\u201d (Petach <\/em>2). So the point is that at bottom God\u00a0is<\/em> in utter command of everything, \u201cnothing can thwart His wishes<\/em>\u201d, and all other wills are in fact \u201csubservient to Him<\/em>\u201d and His wishes (see below as well).<\/p>\n We\u2019d now add these Ramchal references: Klallim Rishonim<\/em> 28, where he discusses the implications of free will being rooted in Nesirah<\/em>, to be discussed later on; Adir<\/em> Bamarom<\/em> p. 414 where he discusses it in terms of man\u2019s natural versus his \u201cpost-Adamic\u201d state; and Ibid<\/em>. p. 456 where its place among the Sephirot <\/em>is discussed.<\/p>\n We\u2019d also add these references now which seem to deny free will altogether or, at best, to relegate it to an apparent, very conditional, temporary, or perhaps ineffective or effete status: \u201cMan only does what God wants (to have done)\u201d (Adir Bamarom<\/em> p. 416); other wills \u201care subservient to His\u201d (Petach<\/em> 1, p. 3); our so-called \u201cfree will\u201d is merely a product of our ignorance of God\u2019s own will (Petach<\/em> 81, p. 262); we all wind up following God\u2019s wishes ;\u201ceven when it appears that we\u2019re doing the opposite\u201d (Tiktu Tephillot<\/em> 40), and the fact that so-called \u201cfree will\u201d will be undone in the end anyway (Da\u2019at Tevunot<\/em> 40).<\/p>\n We’ll get to reward and punishment next.<\/p>\n (c) 2011 Rabbi Yaakov Feldman<\/p>\n Feel free to contact me at feldman@torah.org<\/a><\/p>\n ———————————————————-<\/p>\n AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here<\/a> at a discount.<\/p>\n You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here<\/a> at a discount as well.<\/p>\n Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).<\/p>\n Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence<\/a>\u201d and \u201cRamchal<\/a>\u201d.<\/p>\n","protected":false},"excerpt":{"rendered":" We\u2019ve already spoken a lot about free will in Section One. See especially this, from note 14: Ramchal discussed our free will in a number of other places in Klach. See for example Petachim 27 (p. 76), 29 (p. 87), … Continue reading