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<DIV><FONT style="BACKGROUND-COLOR: transparent" face=Arial color=#000000
size=2>From: Marty Bluke <marty.bluke@gmail.com><BR>>> If
Esav's innate nature in the womb was to worship Avoda Zara<BR>how can he blamed
for his actions, likewise if Yaakov's innate nature<BR>was for kedusha why
should he be rewarded for that? See the Rambam in<BR>Hilchos Teshuva the
beginning of Perek 5 where the Rambam states<BR>clearly and unequivocally that
there is no predisposition, every<BR>person has choice what to
be.<<</FONT></FONT></DIV>
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<DIV>>>>>></DIV>
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<DIV>I don't agree that a person has "no predisposition" and if you are quoting
Rambam correctly, then he is contradicting Rashi. </DIV>
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<DIV>But even if people are born with certain predispositions (as Rashi
says and as common observation clearly shows), that doesn't mean they lack
bechirah. A person may be hardwired to have a quick temper or to
have a huge appetite for arayos, but he still has bechira whether to act on his
proclivities or not. A human court can judge only deeds but Hashem judges a
person according to how difficult the nisayon was that he passed (or failed to
pass).</DIV>
<DIV> </DIV>
<DIV>Hirsch says that Yitzchak's mistake was trying to raise his twins exactly
the same way, and failing to make allowances for their different natures.
A chinuch that was appropriate for Yakov's quiet and contemplative nature was
not at all appropriate for Esav's active and maybe ADD nature.</DIV>
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<DIV><FONT lang=0 face=Arial color=#0000ff size=2 FAMILY="SANSSERIF"
PTSIZE="10"><BR><B>--Toby Katz<BR>==========<BR><BR></FONT><FONT lang=0
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