Based on this idea, Rav Yakov Weinberg, the late Rosh Hayeshiva of Ner Yisrael, claimed that prayer that is directed toward deceased humans violates this fundamental principle of Rambam. Once a person dies, he loses his free will, and is no different in this sense than celestial beings, who are completely dependent on the will of Hashem. Just as it is forbidden to pray to celestial beings, as they have no independent power, so it is forbidden to pray to humans who have died, as they too no longer possess independent power. It is only to live humans, who still possess free will, that it is permitted to pray and serve.
Similarly, it is only permitted to praise humans for what they have done with their free will during their lifetimes. Praising them for that which is done by Hashem is tantamount to praising the stars for that which is in the hands of Hashem alone.
"...it is only permitted to praise humans for what they have done with their free will during their lifetimes. Praising them for that which is done by Hashem is tantamount to praising the stars for that which is in the hands of Hashem alone. "
ReplyDeleteAh, but maybe EVERYTHING is done by the hands of Hashem.
I found the following claim made of a teaching of the Izbicer Rebbe:
"Gersonides' position--seemingly radical because of the limitations it puts on God's capabilities--pales in comparison to the unique position of the Hasidic leader known as the Izbicer Rebbe. He claimed that there is no philosophical problem related to freewill, because humans don't have free will. While humans have control over their thoughts and intentions, God is the active cause of every human action. This sort of determinism is often referred to as "soft determinism." "Hard determinism" refers to the idea that even thoughts, intentions, and feelings are predetermined."
Doesn't the teaching, "Everything is in the hands of heaven except the fear of heaven" (Berachot 33b), fit in better with the Izbicer Rebbe than with all the pro-free-will rabbis?
The focus of this discussion is the statement of Rambam; Rambam clearly believes in free will, as he elaborates in the fifth perek of Hilchos Teshuva. You raise good points that may perhaps be the focus of a later discussion.
ReplyDeleteThe statement in Berachos that you cite actually seems to favor the proponents of free will, for it describes "fear of Heaven" as outside the domain of Hashem. "Fear of heaven" may encompass all moral and religious decisions.