The Weekly Dvar Torah
Volume I Issue #22
Autonomy and Partnership: The Gift of Freewill
Breishis
Adapted from the wisdom of Rav Meir Simcha HaCohen of Dvinsk from the Meshech Chochmoh and Rav Tzadok HaCohen from Pri Tzadik and other works.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This publication, Zichron Yehoshua, is in memory of Yehoshua Yakov ben Moshe-Jeffrey Nussbaum through a generous grant from Dr. Eric Nussbaum and family.
This issue is dedicated my dear friends Robert and Susan Koltai and their beautiful children. May the merit of the support of Torah bring them boundless blessings.
Breishis 1:26 "And Hashem said let us make man in our image and our likeness etc." The Medrash Raba 8:4 teaches that when Hashem created man he consulted with his ministering angels. He described to them the attributes of man that he was considering to create. He revealed to them that many righteous tzadikim would come from his offspring. But he did not reveal to them that the, much more numerous, wicked would also descend from him. This was not what we would call today full transparency. Why did Hashem conceal this information from the ministering angels?
Rav Meir Simcha of Dvinsk explains that the image of G-d that the Torah refers to in this verse is the Divine gift of freewill. One of the most important fundamentals of Torah, if not the most important, is that man was created with a capacity for freewill. The uniquely human faculty of freewill means that man is not 'hard wired' to behave in accordance with his natural inclinations. There is nothing inherent in human nature that compels man to make moral and ethical decisions upon which human behavior is based.
The kabbalists explain the man's capacity for freewill finds its origin in a concept known as tzimtzum – contraction, i.e. Hashem withheld from imposing his absolute presence and knowledge upon creation. Had he done so there would have been no opportunity for freewill because the overwhelming intensity of revelation would have obviated the possibility of free choice. Instead, Hashem figuratively held himself back, granting man his own space to make autonomous decisions. Whether to selflessly override his own physical desires and nature or to defy Hashem's will; man was given the ability to take control over his thoughts and actions. This is why the verse is written in the form of a dialogue: "let us make man…" so as to say: I will not let myself interfere with man's decision making process. I will keep out of this area of human endeavor. Man will be a partner in my rule over the universe. Creation will become a joint project.
Rav Meir Simcha explains that this is why the Hebrew name of Hashem that is used in this verse is Elokim is in the plural form. The name Elokim represents Hashem as master of the universe. When creating man it is understandable that the name Elokim appears in as much as Hashem is the master of man. But there is one caveat; Hashem bequeathed to man a share of his dominion by granting him the autonomy of freewill. In a sense there are two masters; Hashem in heaven and man on earth. That is why the name Elokim is plural. The stakes involved in this Divine decision were extremely high, one that in later generations would cause Hashem anguish when man abused the gift of freewill and brought mankind to the brink of total corruption and ultimate destruction.
It is noteworthy that in each stage of the story of creation Hashem takes a step back and looks at what he created finishing with the declaration: "and Hashem saw that it was good" There is one exception. Following the completion of the creation of man this declaration is conspicuously absent. Rav Meir Simcha explains that this is because man was granted the faculty of freewill. The Divine act of looking at each stage of creation was not a passive activity. When we see something we view an irrefutable reality; if we see a frog it is definitely not a bird. Looking is a metaphor for a fixed reality. When Hashem looked at each of his creations he permanently fixed their reality, characteristics and nature. There would be no surprises in the future. Each of his creations would follow a predetermined menu of traits and behavior and maintain precisely their function and purpose. Man was the one and only exception. He was created with the ability to make freewill choices. At times he would use it for the good and at other times he would use it for the bad. Consistency of behavior would not be his strong point. For this reason Hashem did not 'look' upon man after his creation because a Divine look would have fixed his nature in a consistent and predictable fashion that would interfere with man's capacity for freewill. The basis of freewill is that Hashem does not employ his absolute knowledge of the future in a way that could interfere with man's ability to exercise his freewill decisions. (Maimonides raises the philosophical complexity of this concept, but that is beyond the scope of this brief d'var Torah).
Only in verse 31 does Hashem look upon his entire handicraft with an all inclusive exclamation: "and Hashem saw all that he did at behold it was very good…" After man was created, through exercising his freewill in faithful harmony with Hashem's will, he could actually elevate the quality and spiritual nature of all of Hashem's creations. Even though they do not possess freewill, by virtue of man's spiritual ascent they would also be blessed and lifted to new levels. Our sages alluded to this fascinating idea in the medrash Eicha 1:35 "man increases the strength of the spiritual legions." Rav Meir Simcha explains that the medrash is teaching that all creations, from the inanimate up to the angelic, are elevated by man's freewill actions.
So why did Hashem conceal the truth from the angels? Rav Meir Simcha answers this question in the following way. Hashem did not reveal to the angels that the wicked would descend from man because that would mean employing his absolute knowledge of the future which would interfere with man's ability for freewill. On the other hand, he did reveal to them that the righteous tzadikim would descend from him because man is to a certain degree predetermined to do [some] good. Hashem gave us a holy soul that assists us in naturally doing that which is right. Our job is to expand that sanctity into every area of life that our freewill can affect.
The beginning of the Torah teaches us a crucial lesson. Our actions, all of them, are meaningful. We are the 'big players' in the universe. As partners in Hashem's creation we can, and must, make a difference.
During this special time of year I would like to make a personal appeal from all those who benefit and enjoy these divrei Torah. Please send in your generous support for our Yeshiva Orchos Chaim. May the merit of supporting Torah stand as a good advocate for you and your families for a healthy and successful new year. Your donations can be made by sending me, yschwartz@orchos.org an email and our office will contact you to inform you of the different ways that you can send in your donations.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This publication, Zichron Yehoshua, is in memory of Yehoshua Yakov ben Moshe-Jeffrey Nussbaum through a generous grant from Dr. Eric Nussbaum and family.
This issue is dedicated my dear friends Robert and Susan Koltai and their beautiful children. May the merit of the support of Torah bring them boundless blessings.
Breishis 1:26 "And Hashem said let us make man in our image and our likeness etc." The Medrash Raba 8:4 teaches that when Hashem created man he consulted with his ministering angels. He described to them the attributes of man that he was considering to create. He revealed to them that many righteous tzadikim would come from his offspring. But he did not reveal to them that the, much more numerous, wicked would also descend from him. This was not what we would call today full transparency. Why did Hashem conceal this information from the ministering angels?
Rav Meir Simcha of Dvinsk explains that the image of G-d that the Torah refers to in this verse is the Divine gift of freewill. One of the most important fundamentals of Torah, if not the most important, is that man was created with a capacity for freewill. The uniquely human faculty of freewill means that man is not 'hard wired' to behave in accordance with his natural inclinations. There is nothing inherent in human nature that compels man to make moral and ethical decisions upon which human behavior is based.
The kabbalists explain the man's capacity for freewill finds its origin in a concept known as tzimtzum – contraction, i.e. Hashem withheld from imposing his absolute presence and knowledge upon creation. Had he done so there would have been no opportunity for freewill because the overwhelming intensity of revelation would have obviated the possibility of free choice. Instead, Hashem figuratively held himself back, granting man his own space to make autonomous decisions. Whether to selflessly override his own physical desires and nature or to defy Hashem's will; man was given the ability to take control over his thoughts and actions. This is why the verse is written in the form of a dialogue: "let us make man…" so as to say: I will not let myself interfere with man's decision making process. I will keep out of this area of human endeavor. Man will be a partner in my rule over the universe. Creation will become a joint project.
Rav Meir Simcha explains that this is why the Hebrew name of Hashem that is used in this verse is Elokim is in the plural form. The name Elokim represents Hashem as master of the universe. When creating man it is understandable that the name Elokim appears in as much as Hashem is the master of man. But there is one caveat; Hashem bequeathed to man a share of his dominion by granting him the autonomy of freewill. In a sense there are two masters; Hashem in heaven and man on earth. That is why the name Elokim is plural. The stakes involved in this Divine decision were extremely high, one that in later generations would cause Hashem anguish when man abused the gift of freewill and brought mankind to the brink of total corruption and ultimate destruction.
It is noteworthy that in each stage of the story of creation Hashem takes a step back and looks at what he created finishing with the declaration: "and Hashem saw that it was good" There is one exception. Following the completion of the creation of man this declaration is conspicuously absent. Rav Meir Simcha explains that this is because man was granted the faculty of freewill. The Divine act of looking at each stage of creation was not a passive activity. When we see something we view an irrefutable reality; if we see a frog it is definitely not a bird. Looking is a metaphor for a fixed reality. When Hashem looked at each of his creations he permanently fixed their reality, characteristics and nature. There would be no surprises in the future. Each of his creations would follow a predetermined menu of traits and behavior and maintain precisely their function and purpose. Man was the one and only exception. He was created with the ability to make freewill choices. At times he would use it for the good and at other times he would use it for the bad. Consistency of behavior would not be his strong point. For this reason Hashem did not 'look' upon man after his creation because a Divine look would have fixed his nature in a consistent and predictable fashion that would interfere with man's capacity for freewill. The basis of freewill is that Hashem does not employ his absolute knowledge of the future in a way that could interfere with man's ability to exercise his freewill decisions. (Maimonides raises the philosophical complexity of this concept, but that is beyond the scope of this brief d'var Torah).
Only in verse 31 does Hashem look upon his entire handicraft with an all inclusive exclamation: "and Hashem saw all that he did at behold it was very good…" After man was created, through exercising his freewill in faithful harmony with Hashem's will, he could actually elevate the quality and spiritual nature of all of Hashem's creations. Even though they do not possess freewill, by virtue of man's spiritual ascent they would also be blessed and lifted to new levels. Our sages alluded to this fascinating idea in the medrash Eicha 1:35 "man increases the strength of the spiritual legions." Rav Meir Simcha explains that the medrash is teaching that all creations, from the inanimate up to the angelic, are elevated by man's freewill actions.
So why did Hashem conceal the truth from the angels? Rav Meir Simcha answers this question in the following way. Hashem did not reveal to the angels that the wicked would descend from man because that would mean employing his absolute knowledge of the future which would interfere with man's ability for freewill. On the other hand, he did reveal to them that the righteous tzadikim would descend from him because man is to a certain degree predetermined to do [some] good. Hashem gave us a holy soul that assists us in naturally doing that which is right. Our job is to expand that sanctity into every area of life that our freewill can affect.
The beginning of the Torah teaches us a crucial lesson. Our actions, all of them, are meaningful. We are the 'big players' in the universe. As partners in Hashem's creation we can, and must, make a difference.
During this special time of year I would like to make a personal appeal from all those who benefit and enjoy these divrei Torah. Please send in your generous support for our Yeshiva Orchos Chaim. May the merit of supporting Torah stand as a good advocate for you and your families for a healthy and successful new year. Your donations can be made by sending me, yschwartz@orchos.org an email and our office will contact you to inform you of the different ways that you can send in your donations.