Does a Person Have Free Choice?

We are all like machines, operating and creating through external forces, which force them to act this way. This means that we are all incarcerated in the prison of Providence, which, using these two chains, pleasure and pain, pushes and pulls us to its will, to where it sees fit.

It turns out that there is no such thing as selfishness in the world, since no one here is free or stands on his own two feet. I am not the owner of the act, and I am not the performer because I want to perform, but I am performed upon, in a compulsory manner, and without my awareness.

Baal HaSulam, “The Freedom”

When we examine the acts of an individual, we shall find them compulsory. He is compelled to do them and has no freedom of choice. In a sense, he is like a stew cooking on a stove; it has no choice but to cook. And it must cook because Providence has harnessed life with two chains: pleasure and pain. ...And when all is said and done, there is no difference here between man and animal. And if that is the case, there is no free choice whatsoever, but a pulling force, drawing them toward any bypassing pleasure and rejecting them from painful circumstances. And Providence leads them to every place it chooses by means of these two forces, without asking their opinion in the matter.

Moreover, even determining the type of pleasure and benefit are entirely out of one’s own free choice, but follow the will of others, as they want, and not he. For example: I sit, I dress, I speak, and I eat. I do all these not because I want to sit that way, or talk that way, or dress that way, or eat that way, but because others want me to sit, dress, talk, and eat that way. It all follows the desire and fancy of society, not my own free will.

Furthermore, in most cases, I do all these against my will. For I would be a lot more comfortable behaving simply, without any burden. But I am chained with iron shackles, in all my movements, to the fancies and manners of others, which make up the society.

So you tell me, where is my freedom of will?

Baal HaSulam, “The Freedom”

A person alone will still want to eat, drink, sleep, and so on, even when there are no other people around him. However, if there are people around him, there is the matter of shame, where others compel him. Then he must eat and drink what people around him compel him to.

This is apparent primarily in clothing. At home, a person wears what is comfortable for him. But when he is among people, he must dress according to the way others see it. He has no choice, since shame compels him to follow their fancies.

Rabash, Rabash—the Social Writings,

“Mighty Rock of My Salvation”

Now you can understand the words of our sages about the verse, “Therefore choose life.” It states, “I instruct you to choose the part of life, as one who says to his son: ‘Choose for yourself a good part in my land.’ He places him on the good part and tells him: ‘Choose this for yourself.’” It is written about this, “O Lord, the portion of mine inheritance and of my cup, You maintain my lot. You placed my hand on the good fate, to say, ‘This take for you.’”

The words are seemingly perplexing. The verse says, “therefore choose life.” This means that one makes the choice by himself. However, they say that He places him on the good part. Thus, is there no longer choice here? Moreover, they say that the Creator puts one’s hand on the good fate. This is indeed perplexing, because if so, where then is one’s choice?

Baal HaSulam, “Introduction to The Study of the Ten Sefirot,” 4

Now you can see the true meaning of their words. It is indeed true that the Creator Himself puts one’s hand on the good fate by giving him a life of pleasure and contentment within the corporeal life that is filled with torment and pain, and devoid of any content. One necessarily departs and escapes them when he sees a tranquil place, even if it seemingly appears amidst the cracks. He flees there from this life, which is harder than death. Indeed, there is no greater placement of one’s hand by Him than this.

And one’s choice refers only to the strengthening. This is because there is certainly a great effort and exertion here before one purifies one’s body to be able to keep the Torah and Mitzvot correctly, not for his own pleasure, but to bring contentment to his Maker, which is called Lishma (for Her Name). Only in this manner is one endowed with a life of happiness and pleasantness that come with keeping the Torah.

However, before one comes to that purification there is certainly a choice to strengthen in the good way by all sorts of means and tactics. Also, one should do whatever his hand finds the strength to do until he completes the work of purification and will not fall under his burden midway.

Baal HaSulam, “Introduction to The Study of the Ten Sefirot,” Item 4

All of the indecent qualities in our nature, the Creator engrained in us and created us with all the lowliness.

Rabash, “Letter no. 29”