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Why does the Torah (תורה) place free will immediately after discussing repentance? The shiur reveals that free will means more than choosing our actions—it means we choose who we become. We are responsible not just for what we do, but for our very character traits, which makes genuine change (teshuvah) always possible.
The shiur opens with a fundamental question: Why does the Torah (תורה) juxtapose the laws of repentance (according to Ramban (רמב"ן)) with the concept of free will in Parshas Nitzavim-Vayeilech? Moreover, why does Rambam (רמב"ם) wait until Hilchos Teshuvah to discuss free will, omitting it from Yesodei HaTorah and Hilchos Deios? The Rambam's language is striking: "Since a person has free will, therefore he should make an effort to repent." This seems to suggest that free will is specifically relevant to repentance, rather than being a foundational principle of our relationship with God. Rabbi Zweig explains that most people understand free will in a limited way: we are who we are by nature, but we have the ability to choose our actions despite our nature. According to this understanding, God judges us based on our individual potential and circumstances. However, the Rambam is teaching something far more profound: free will doesn't merely mean we choose our actions—it means we choose who we are. Our character traits, our reactions, our very nature are products of our choices, not merely givens we must work around.
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Parshas Nitzavim-Vayeilech
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