A complex topic in Jewish philosophy and theology – “Bechirah chofshit” translates to “free will” in English, with “bechirah” meaning “choice” or “selection.” In Jewish thought, this concept refers to the idea that human beings have the ability to make moral choices freely, without divine coercion.

Key Points from a Torah perspective.

1. Divine origin: Free will is considered a gift from God, distinguishing humans from other creatures.

2. Moral responsibility: It forms the basis for moral responsibility and the system of divine reward and correction.

3. Tension with divine omniscience: There’s a philosophical tension between human free will and God’s all-knowing nature.

4. Central to human purpose: Free will is seen as essential to human spiritual growth and fulfilling divine commandments.

5. Limits: While free will is broad, it’s not considered absolute in all circumstances.

A Collection of Sources in Jewish Texts

1. Torah: Deuteronomy 30:19

“I call heaven and earth to witness against you this day: I have put before you life and death, blessing and curse. Choose life—if you and your offspring would live—by loving the LORD your God, heeding His commands, and holding fast to Him.”

This passage emphasizes the human capacity to choose between good and evil, life and death. It’s seen as a foundational text for the concept of free will in Judaism.

2. Mishnah and Talmud:

In Pirkei Avot (Ethics of the Fathers) 3:15, we find a seeming paradox:

“All is foreseen, yet free will is given.”

Knowledge and Choice – Avot 3:15 – Chabad.org

This statement, attributed to Rabbi Akiva, encapsulates a core tension in Jewish thought – how to reconcile divine foreknowledge with human free will. The rabbis grappled with this, generally concluding that God’s foreknowledge doesn’t negate human choice.

In the Talmud, Berakhot 33b, we find:

“Everything is in the hands of Heaven, except the fear of Heaven.”

This suggests that while God controls many aspects of life, our moral and spiritual choices remain our own.

3. Medieval Jewish Philosophy:

Maimonides (Rambam) addresses free will extensively in his Mishneh Torah, particularly in Hilchot Teshuvah (Laws of Repentance), chapters 5-6. He states:

“Free will is granted to all men. If one desires to turn himself to the path of good and be righteous, the choice is his. Should he desire to turn to the path of evil and be wicked, the choice still is his.”

Maimonides argues strongly for the reality of free will, seeing it as essential for the concepts of divine commandment, repentance, and reward and punishment to make sense.

4. Saadia Gaon:

In his work “Emunot ve-Deot” (Beliefs and Opinions), Saadia Gaon devotes significant attention to free will. He argues that free will is necessary for divine justice to be meaningful and that human experience confirms our ability to make free choices.

5. Later Rabbinic Literature:

The Maharal of Prague, in his work “Derech Chaim,” comments on the aforementioned Mishnah in Pirkei Avot. He explains that while God knows what choices we will make, this knowledge doesn’t determine our choices. Our decisions stem from our own will, not from God’s foreknowledge.

**Note (See below)

This is a critical point – God must, because of His singularity, know all that was, is, or will be. This knowledge however is God’s alone. Through that knowledge He will know our actions before we take them but in this world we have no access to this future knowledge, therefore QED, our actions appear free in our judgment, though not in His.

6. Chassidic Thought:

In Chassidic philosophy, particularly in the teachings of Chabad, free will is often discussed in terms of the constant choice between good and evil, or between godliness and worldliness. The Lubavitcher Rebbe, for instance, often spoke about bechirah as the core of human spiritual work

To sum up then some of these ideas:-

The Torah’s emphasis on choice underscores the Jewish view that humans are active participants in their spiritual destiny, not passive recipients of fate. The Mishnah and Talmud grapple with the paradox of divine foreknowledge and human free will, a tension that has occupied Jewish thinkers for millennia.[**op.cit.]

Maimonides, however has a ‘strong stance’ on free will. In his view it is crucial in Jewish thought, as it forms the basis for the concept of moral responsibility and the efficacy of repentance (teshuvah).

The Saadia Gaon’s approach highlights the philosophical necessity of free will for a coherent understanding of divine justice and human experience. In Later rabbinic literature, like the Maharal’s teachings, attempts to resolve the apparent contradiction between divine omniscience and human free will. While Chassidic thought often frames free will as a constant, moment-to-moment choice, emphasizing its relevance in everyday life and spiritual growth.

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Further ideas and an Annotated Bibliography

1. Divine origin of free will:

In Jewish thought, free will is considered a fundamental attribute given to humans by God. This concept is rooted in the creation story, where humans are described as being created “in the image of God” (Genesis 1:27).

Rabbi Joseph B. Soloveitchik, a prominent 20th-century Jewish philosopher, expands on this in his work “The Lonely Man of Faith”:

Soloveitchik argues that free will is not just a feature of human existence, but a core aspect of what it means to be created in God’s image. It’s through this capacity for choice that humans can engage in the act of creation, mirroring the divine act of creation itself.

## Bibliographic References

Soloveitchik, J. B. (1965). The Lonely Man of Faith. Tradition: A Journal of Orthodox Jewish Thought, 7(2), 5-67.

Soloveitchik, J.B. (1986) The Halakhic Mind. Free Press.

Soloveitchik, J.B. (1992) The Lonely Man of Faith.

Reuven Ziegler (2012) Majesty & Humility: The Thought of Rabbi Joseph B. Soloveitchik. 2024th-A edn. Urim Publications (The Rabbi Soloveitchik Library, 2.0).

The Free Will Problem: Modern Solutions | My Jewish Learning

2. Moral responsibility:

The concept of moral responsibility is closely tied to free will in Jewish thought. This is particularly evident in the Jewish legal system, which is predicated on the idea that individuals are responsible for their actions.

Rabbi Moshe Chaim Luzzatto (Ramchal) discusses the connection between free will and moral responsibility in “Mesillat Yesharim” (The Path of the Just):

Ramchal emphasizes that the ability to choose (free will) is what allows for the fulfillment of mitzvot (commandments) to be meaningful. This choice is what makes humans morally responsible for their actions.

## Bibliographic References

Luzzatto, M. C. (1988). Mesillat Yesharim: The Path of the Upright, trans. Mordecai M. Kaplan. The Jewish Publication Society.

Luzzatto, M.C. (2007). Mesillat Yesharim: The Complete in Two Versions: Dialogue and Thematic, trans. Avraham Shoshana & others. Ofeq Institute.

3. Tension with divine omniscience:

The apparent contradiction between human free will and God’s omniscience has been a subject of extensive debate in Jewish philosophy. One of the most influential treatments of this issue comes from Maimonides in his “Guide for the Perplexed”:

Maimonides argues that God’s knowledge is fundamentally different from human knowledge and doesn’t impose necessity on human actions. He suggests that the contradiction only appears from our limited human perspective. ** SEE ABOVE NOTE

## Bibliographic Reference

Best Translation of The Guide of the Perplexed in Two Volumes

Moses Maimonides, Shlomo Pines, and Leo Strauss (1974) The Guide of the Perplexed Volume 1. 2024th-A edn. University of Chicago Press

Moses Maimonides, Shlomo Pines, and Leo Strauss (2010) The Guide of the Perplexed Volume 2. 2024th-A edn. University of Chicago Press

Commonly available older translation

Maimonides. (1904). The Guide for the Perplexed, trans. M. Friedländer (2nd ed.). Routledge & Kegan Paul Ltd.

4. Central to human purpose:

The idea that free will is central to human purpose is a recurring theme in Jewish thought. Rabbi Eliyahu Dessler, a 20th-century Jewish thinker, elaborates on this in his collected works, “Michtav Me’Eliyahu”:

Dessler argues that the exercise of free will in choosing good over evil is the very essence of human spiritual growth and the fulfillment of divine purpose.

## Bibliographic Reference

Dessler, E. E. (1978). Michtav Me’Eliyahu (Strive for Truth), trans. Aryeh Carmell. Feldheim Publishers.

5. Limits of free will:

While free will is considered extensive in Jewish thought, it’s not seen as absolute. This nuanced view is discussed by Rabbi Yitzchak Hutner in his work “Pachad Yitzchak”:

Hutner emphasizes that while free will is a core aspect of human existence, it operates within certain boundaries set by nature, circumstance, and divine decree.

## Bibliographic Reference

Hutner, Y. (1981). Pachad Yitzchak: Igrot U’Ketavim (Letters and Writings). Gur Aryeh Institute.

Letters of Love and Rebuke From Rav Yitzchok Hutner – Tablet Magazine

The Pachad Yitzchak – Mishpacha Magazine

6. Miscellaneous:

Sorotzkin, Benzion (2019). Bechira: How free is free will?

Bechira: How Free is Free Will? | Dr. Benzion Sorotzkin, Psy. D. (drsorotzkin.com)

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These ideas and references emphasize free will as a concept and a source of investigation in Jewish thought and action, both ancient and modern.