Page:Eight chapters of Maimonides on ethics.djvu/119

Rh These are the ambiguous passages in the Law and Scripture from which it might appear that God compels man to commit transgressions. We have, however, undoubtedly explained the meaning of these verses, and if one examines it very closely, he will find it a truthful explanation. We, therefore, hold to our original contention, namely, that obedience or transgression of the Law depends entirely upon man's free will; that he is the master of his own actions; that what he chooses not to do he leaves undone, although God may punish him for a sin which he has committed by depriving him of his free will, as we have made clear; furthermore, that the acquisition of virtues and vices is entirely in the power of man, in consequence of which it is his duty to strive to acquire virtues, which he alone can acquire for himself, as the Rabbis in their ethical sayings in this very tractate say, "If I am not for myself who will be for me?"

There is, however, one thing more relating to this problem about which we must say a few words, in order to treat in a comprehensive manner the subject-matter of this chapter. Although I had not intended at all to speak of it, necessity forces me to do so. This topic is the prescience of God, because it is with an argument based on this that our views are opposed by those who believe that man is predestined by God to do good or evil, and that man has no choice as to his conduct, since his volition is dependent upon God. The reason for their belief they base on the following statement. "Does God know or does He not know that a certain individual will be good or bad? If thou sayest 'He knows', then it necessarily follows that man is compelled to act as God knew beforehand he would act, otherwise God's knowledge would be