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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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What does it mean that Leah was 'hated' despite being loved by Yaakov? The shiur redefines hatred (sina) not as animosity but as having separate agendas - two people can love yet remain fundamentally divided in priorities. Yaakov's seven years of labor for Rochel exemplifies making your spouse your agenda rather than maintaining parallel lives.
Why does the Rambam place free will exclusively in Hilchos Teshuva rather than Yesodei HaTorah? The shiur argues that teshuva begins not with correcting specific sins but with recognizing that free choice grants us ability, not right—we must abandon the arrogance of self-centeredness and reposition Hashem at the universe's center. Only then can we achieve immediate closeness to Him.
Why is vidui (confession) the central mitzvah in Hilchos Teshuvah, rather than teshuvah itself? The Rambam distinguishes between teshuvah (establishing a prospective relationship with Hashem) and vidui (achieving kapara for the past). Vidui transforms the focus from self-improvement to recognizing Hashem as the "baal davar"—the injured party—and communicating directly to Him, which is what undoes yesterday's aveiros.
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What does kapara really mean—erasing the sin or restoring the sinner? The shiur builds on Rambam Hilchos Teshuvah 1:3 to argue that kapara is not about making sins disappear but about going forward in a relationship with Hashem. The story of Yishmael read on Rosh Hashanah—"ba'asher hu shom"—teaches that the din focuses on who we are now, not on fixing the past.
