הכוח המשחית?

Every man was endowed with a free will; if he desires to bend himself toward the good path and to be just it is within the power of his hand to reach out for it, and if he desires to bend himself to a bad path and to be wicked it is within the power of his hand to reach out for it. This is known from what it is written in the Torah, saying: "Behold, the man is become as one of us, to know good and evil" (Gen. 3.22), that is as if saying: "Behold, this species, man, stands alone in the world, and there is no other kind like him, as regards this subject of being able of his own accord, by his reason and thought, to know the good and the evil, and to do whatever his inclination dictates him with none to stay his hand from either doing good or evil; and, being that he is so, 'Lest he put forth his hand, and take also from the tree of life, and eat, and live forever'" (Ibid.)¹Abodah Zarah, 16b; Megillah, 25a. G. Permit not your thought to dwell upon that which ridiculous fools of other peoples and a majority of asinine individuals among the children of Israel say, that the Holy One, blessed is He! decrees at the very embryonic state of every man whether he should be just or wicked. The matter is not so. Every man is capable of being as just as Moses our Master or as wicked as Jeroboam, wise or incony, merciful or human, miser or philanthropist, and so in all other tendencies. There is none to either force things upon him or to decree things against him; either to pull him one way or draw him another way, but he alone, of his own free will, with the consent of his mind, bends to any path he may desire to follow. It is concerning this that Jeremiah said: "Out of the mouth of the Most High proceedeth not the evil and the good" (Lam. 3. 38),²I am amazed that the English version of the American Jewish Publication Society, too, makes this sentence interrogatory. G. which is as if saying, the Creator decrees not that man should be either good or bad. Now, this being so, the consequence hereof is that the sinner alone brought harm upon himself. It is, therefore, meet that he should lament and shed tears because he sinned, and because of what he did to his soul and rewarded it with evil. Even this is the meaning of the succeeding Verse: "Wherefore doth a living man complain, or a strong man? Because of his sins" (Ibid.)³The English version in all existing translations is entirely opposed to what was an accepted doctorine by all medieval and modern Hebrew scholars. I corrected it to harmonize the texts. G. Again, he continues, in the succeeding Verse seeing that it all is in our power, and we did all the evil of our own free will and accord, it is, indeed meet for us to turn in repentance and abandon our wickedness, for our free will is in our hands now as well as at the time we committed the sins saying: "Let us search and try our ways, and return to the Lord" (Ibid.–40).⁴See Niddah, 16b; but the Maimoni doctorine does not contradict that text; you can not teach a brainless idiot wisdom, but a man with brains is often a charlatan; the choice is his. C. G. And, this matter is a great and component part, the very pillar of the Torah and its precepts, even as it is said: "See, I have set before thee this day life and good, and death and evil" (Deut. 30.15), and it is, moreover, written: "Behold, I set before you this day a blessing and curse" (Ibid. 11.26). This is as if saying, the power is in your hand, and whatever human activity man may be inclined to carry on he has a free will to elect either good or evil. And, because of this very subject it is said: "Oh, who would grant that they had such a heart as this, to fear Me, and to keep all my commandments at all times" (Ibid. 5.26). This is as if saying, that the Creator forces not the sons of man, and makes no decrees against them that they should do good or evil, but that it all is in their own keeping.⁵Since Maimoni no authority in Israel disputed this. G.