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When the Rabbis stated that obedience or disobedience to the commandments depends not on the will of Hashem but on man’s free will, they echoed Jerem… - Moshe ben Maimon
" "When the Rabbis stated that obedience or disobedience to the commandments depends not on the will of Hashem but on man’s free will, they echoed Jeremiah, who said, “Out of the mouth of the Most High there comes neither the bad nor the good” (Lamentations 3:38). By the bad he meant vice, and by the good he intended virtue, meaning that Hashem does not predetermine any person as bad or good. Since this is so, a person owes it to himself to mourn his sins and transgressions, since he has committed them of his own free will, as Jeremiah says, “For what should a living man mourn? Let every man mourn because of his sins” (Lamentations 3:39). Jeremiah answers his question positively, telling us that the remedy for our disease lies with us. Just as our failings stemmed from our own free will, so do we have the power to repent of our evil deeds.
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About Moshe ben Maimon
Moshe ben Maimon (Hebrew: רבי משה בן מיימון; Arabic: موسى بن ميمون بن عبد الله القرطبي الإسرائيلي / Mussa bin Maimun ibn Abdallah al-Kurtubi al-Israili; 1135 or 1138 – 12 December 1204), commonly known as Moses Maimonides, was a Jewish rabbi, physician, and philosopher. He was born in Spain, but spent most of his life in Egypt. His works ranged from a commentary on the Mishnah to his Code of Law (summarising the whole of Jewish law) and the philosophical work, the Guide for the Perplexed.
Biography information from Wikiquote
Also Known As
Native Name:
משה בן מימון
Alternative Names:
Mosheh ben Maimon
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Moses Maimonides
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Mūsā ibn Maymūn
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RaMBaM
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Rabbeinu Mosheh Ben Maimon
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Rambam
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Maimonides
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Additional quotes by Moshe ben Maimon
What prevented Him from making His primary object a direct commandment to us, and to give us the capacity of obeying it? ...As it is the chief object and purpose of God that we should believe in the Law, and act according to that which is written therein, why has He not given us the capacity of continually believing in it, and following its guidance, instead of holding out to us reward for obedience, and punishment for disobedience, or of actually giving all the predicted reward and punishment? For [the promises and the threats] are but the means of leading to this chief object. What prevented Him from giving us, as part of our nature, the will to do that which He desires us to do, and to abandon the kind of worship which He rejects? There is one general answer to these three questions, and all questions of the character; it is this: Although in every one of the signs [related in Scripture] the natural property of some individual being is changed, the nature of man is never changed by God by way of miracle. ...it is in His power, according to the principles taught in Scripture, but it has never been His will to do it, and it never will be. If it were part of His will to change [at His desire] the nature of any person, the mission of prophets and the giving of the Law would have been altogether superfluous.
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