Racheli's Investigative Series: Predestination Part I: Introduction
It Seems Like Many Things in the Torah Hint to Predestination
Over the past few weeks, I keep on noticing that there's this sense of 'predestination' that is prevalent in much of the text.
When did this start? (Look, Zahava! I asked a question in my writing!) Things like Hashem promising the land to Avraham and his descendants, to me, isn't so bad. I mean, one could technically say "what if they don't deserve it, but it was promised to them.." but that's not exactly what we're dealing with here. When Yishmael got kicked out, that really bothered me, but I hadn't really thought about this being a case of predestination. However, now that I think about it, and as I will discuss, it seems like this whole nivchar nidcheh thing has less to do with the merits of the person and more to do with what was already decided before they were born.The more I have thought about it, I think it would be interesting to do a full-on investigation about predestination in Judaism and hopefully come to a comforting conclusion in the end. Note that all of this is speculation and I would love feedback!
The First Signs of Predestination?
Where better to start than at the beginning of the Torah: in Bereshit with the two first people that were created: Adam and Eve. Adam and Eve lived in the Garden of Eden. They were possibly created at first to be almost angel-like, but after they gave into temptation and went against God's commandment, they were punished. Not only were they punished, but the punishment stood for all of their descendants. One may wonder how this is justifiable because the next generation didn't have a chance; maybe they would be better. However, a simple answer to these worries is that Adam and Eve's sin represented that man and women have temptations and are curious. Despite God's original plan and expectations, God realized that man isn't an angel and shouldn't be held up to the same standard. Therefore, despite some opinions, I think it is safe to say that Adam and Eve's punishment does not show the first sign of predestination in the Torah.
Perhaps someone somewhere would argue that the case of the flood was also impeding people's free will because they didn't have the chance to repent, it is as if this fate was being placed on them. To that I respond that the case of the flood is similar to that of Adam and Eve. God realized that the world was not working out according to His original plan and made the wise decision of starting over and laying out the ground-rules this time.
So where does that leave us?
Predestination and The Nidcheh
In my opinion, the best way to begin discussing this controversy is with the introduction of nivchar and nidcheh. The Torah has a concept of nivchar, or chosen, generations and nidcheh, non-chosen generations. To make a long story short, the Torah uses Toldot to distinguish between the chosen and non-chosen generations of people, starting with the generation after Adam. There are those who are chosen and those who are not. What determines one's chosen-potential is unclear but perhaps it is understandable. After all, if someone did something righteous, why shouldn't they be chosen. However, problem strikes when one realizes that it is not just that person who is chosen, it is also their descendants. Who is to say how their descendants would behave? What entails them the right to be 'chosen'? Why is it so important to stay in the bloodline? With this, we can begin to analyze predestination as it pertains to Avraham's children and onward.
When did this start? (Look, Zahava! I asked a question in my writing!) Things like Hashem promising the land to Avraham and his descendants, to me, isn't so bad. I mean, one could technically say "what if they don't deserve it, but it was promised to them.." but that's not exactly what we're dealing with here. When Yishmael got kicked out, that really bothered me, but I hadn't really thought about this being a case of predestination. However, now that I think about it, and as I will discuss, it seems like this whole nivchar nidcheh thing has less to do with the merits of the person and more to do with what was already decided before they were born.The more I have thought about it, I think it would be interesting to do a full-on investigation about predestination in Judaism and hopefully come to a comforting conclusion in the end. Note that all of this is speculation and I would love feedback!
The First Signs of Predestination?
Where better to start than at the beginning of the Torah: in Bereshit with the two first people that were created: Adam and Eve. Adam and Eve lived in the Garden of Eden. They were possibly created at first to be almost angel-like, but after they gave into temptation and went against God's commandment, they were punished. Not only were they punished, but the punishment stood for all of their descendants. One may wonder how this is justifiable because the next generation didn't have a chance; maybe they would be better. However, a simple answer to these worries is that Adam and Eve's sin represented that man and women have temptations and are curious. Despite God's original plan and expectations, God realized that man isn't an angel and shouldn't be held up to the same standard. Therefore, despite some opinions, I think it is safe to say that Adam and Eve's punishment does not show the first sign of predestination in the Torah.
Perhaps someone somewhere would argue that the case of the flood was also impeding people's free will because they didn't have the chance to repent, it is as if this fate was being placed on them. To that I respond that the case of the flood is similar to that of Adam and Eve. God realized that the world was not working out according to His original plan and made the wise decision of starting over and laying out the ground-rules this time.
So where does that leave us?
Predestination and The Nidcheh
In my opinion, the best way to begin discussing this controversy is with the introduction of nivchar and nidcheh. The Torah has a concept of nivchar, or chosen, generations and nidcheh, non-chosen generations. To make a long story short, the Torah uses Toldot to distinguish between the chosen and non-chosen generations of people, starting with the generation after Adam. There are those who are chosen and those who are not. What determines one's chosen-potential is unclear but perhaps it is understandable. After all, if someone did something righteous, why shouldn't they be chosen. However, problem strikes when one realizes that it is not just that person who is chosen, it is also their descendants. Who is to say how their descendants would behave? What entails them the right to be 'chosen'? Why is it so important to stay in the bloodline? With this, we can begin to analyze predestination as it pertains to Avraham's children and onward.
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