"See, I have set before you life and goodness, and death and evil... Life and death I have set before you, blessing and curse... And you shall choose life..." (Deuteronomy 30:15-19). These three sentences represent three dimensions of choice -- compelled choice, random choice, and essential choice
I just wanted to comment on this wonderful article.
It taught me so much and opened my eyes to things I had felt but wasn't able to discribe in words.
With G-d's help I hope to continue to read these articles and learn more beauty that lies in the Torah.
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The problems with this discussion:
1. (B) is not a choice at all. Random choice is an oxymorone.
2. If (C) is a choice made by one's essence (which is unchangeable) than it is not a free choice. If a Jew was able to make a choice based on his Yechida's urge, he would NEVER sin. A Jew has no choice but not to sin, unless tricked by ruach shtus.
3. If we consider that (C) is a choice made *based* on opportunity to reveal and pursue one's true essence and purpose (i.e., by chosing *this*, I will reveal my essence and purpose more), than there is no difference between (A) and (C). E.g.: one's essential desire is to keep living. In order to live one must eat. Therefore, I pick a bigger apple, b/c it is a better way to fulfil this ESSENTIAL desire, not because the bigger apple picks me. Therefore, no difference b/w (A) and (C).
So, (B) is not a choice, (C) is either not a free choice or identical to (A).
By the way, choice "tricked" by ruach shtus is still the "essence's" choice.
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You have rejected all the possibilites of what free choice is, yet you have not given any alternative! The point is that free choice means a choice that is not compelled by an outside force. It is obvious that a choice that is brought about through an outside force is not your own "free choice" i.e. your choice free of outside influences/ outside forces. Thus free choice is the choice of the essense of a thing when it is unhindered by anything outside of it. Who said that free choice means a choice that is changing or subject to time and space? That's exactly the opposite of free choice.
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To Anonymous from Ra'anana. An alternative: a person sees $1 and $100. No other factors in equation. His desire to chose $100 is bigger, obviously. But he choses $1. Again, no other factors in the equation -- nobody asks him to do, he doesn't want to do it just to prove a point, it's not a random decision, etc.
You will say, this decision makes no sense. But, this "sense" is what was making the decision not free.
The reason why I did not offer an alternative to free choice is that this idea makes no sense to me personally, and I don't see how it can take place in this world. But, that's OK, because I cannot also see how many things that Torah says are true can happen in this world, the way I know it.
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I think "Anonymous, Boston, MA" makes a very valid point, I'd like to see the author's response to it.
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Why are we talking about free 'choice' when my question is about free 'will'?
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To "Anonymous, Boston, MA": Your questions cannot be answered in a public forum because they are emotional questions coming from inner struggles. Intellectually, your challenges are good, but they can definitely be settled in a clear, logically sound method.
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The fundamental difference between our Bostonian friend and the author is as follows: Contrary to M. Hollywood, M. Boston seems to be characterizing "choice" as a rational decision between 2 competing material options. The author, on the other hand is presenting "choice" in a fundamentally different manner - moving past the material and rational aspects of either option and seeing each of life's decisions as a choice between connecting with and expressing one's true essence, or not. Since our true essence is in fact a part of G-d, life is in fact a series of choices between connecting with G-d, or not. The beauty of our Torah is that G-d has revealed to us his way do doing, well, pretty much everything. Therefore, since connecting with our essence is connecting with G-d, and since G-d told us what he wants from us, choosing G-d ultimately leaves us with only one option, and therefore choosing G-d means having only one option to choose from. Hence the only "real" choice being no choice at all
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I had a situation where an old man whom I liked wanted me to lie for him/them by not telling the truth or disclosing the truth. I helped to do that. But, after wards I felt terrible about my actions mostly because I felt sorry for the old man and my pride stepped in to people please and be in good with the ole man.
God was gracious to me and the situation came back to me to be honest in my disclosures. I felt it was a right thing for me to make the correction and redo my actions. It was and still is a concern for the old man and my relationship with him. I feel I did the right thing and I was free to do the right thing from the beginning- but was driven by my pride and wanting to people please the old man and I comprimised my integrity which after wards I did not feel free until I corrected my actions. Free choice is not always easy to do- you can lose some things you would rather not in the course of making free choices in what you know is right.
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So if you believe ABC choices are ridiculous, and you are against the thesis of the Author's article, then the world you live in is a result of the environment you were brought up in, and therefore your choice to follow. You are in favor of the simple definition of choice, and see no relevance of God or Torah in your world. I will bet your world is death-and evil. If you choose to understand how God works on another level, ie. reading the Zohar, Kabbalah, or Torah etc., you will begin to see another kind of world. It is filled with the possibility of another understanding of Choice. It will open the world of life on a deeper level. However, the author here is trying to explain a concept that is abstract, and requires a Choice. The choice is if one can make the LEAP OF FAITH. If one cannot make that leap, the world the author is speaking of is closed off to those who cannot make that leap. You professed that many things in the Torah cannot happen. Well, in YOUR world it cannot.
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