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What does Avos 3:16 add beyond the previous mishna's teaching that God knows everything while man has free will? The shiur develops the Rambam (רמב"ם)'s approach that true bechirah means more than self-control - it's the ability to completely redefine ourselves and transform any experience into spiritual growth. We aren't prisoners of our drives or past but possess absolute freedom to interpret and redirect all input.
This profound shiur examines the psychological implications of free will through analysis of Pirkei Avos 3:16 (Rabbi Akiva's teaching about the divine 'store' where everything is given on credit). Rabbi Zweig begins by questioning what this cryptic Mishna adds to our understanding, given that the previous Mishna already established that God knows everything while man has free will. The Rambam (רמב"ם)'s commentary suggests the Mishna reinforces free will by emphasizing there is 'no pressure' - but this seems redundant. The core insight emerges through a Talmudic dialogue between Antonius (Marcus Aurelius) and Rabbi Yehuda HaNasi about body-soul judgment. Antonius argues that neither body nor soul can be held responsible since each can claim innocence when separated. Rabbi Yehuda responds with a parable of a blind and lame watchman who conspire to steal figs - God judges them together, placing the lame (soul) upon the blind (body). This reveals that the fundamental question is whether humans are predetermined by their component parts or possess genuine freedom. Rabbi Zweig argues that true free will (bechirah) means more than self-control - it's the ability to completely redefine ourselves and transform any experience into spiritual growth. A person isn't merely the sum of body and soul in conflict, but a unified being (yachid) with absolute freedom to interpret and redirect all input. This explains why the Rambam discusses free will in Hilchot Teshuvah rather than foundational principles - because this level of bechirah enables complete character transformation, not just behavioral control. The Mishna's 'store' metaphor illustrates two levels: taking goods on credit (controlling desires) and borrowing money (absolute freedom to act independently of desires). Real freedom means liberation from being defined by our experiences, drives, or past actions. We can transform even negative experiences into catalysts for growth through conscious choice of interpretation and response. The shiur concludes with practical applications, including analysis of the prohibition against pointless labor for slaves (lo sirdet bo beferach), showing how we can create artificial needs and must guard against self-deception in our exercise of free will.
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Pirkei Avos 3:16
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Why do smart people often give excellent advice to others but make terrible decisions for themselves? The shiur develops a yesod from Avos 3:17 that when we view wisdom as a tool for personal control rather than connection to God, every failure becomes a reflection of our inadequacy. This creates a dangerous cycle where ego distorts judgment, but recognizing that outcomes depend on divine will rather than our capabilities allows objective decision-making.
