It says in the Gemara that G-d created Rashayim and Tzdikim. That seems to contradict the concept of Bechirah. Since that obviously can't be the case, I was wondering what does it mean that G-d created Rashayim and Tzadikkim?
Avy Kaplan, Chicago, USA
In the context of the Sugya, the Maharsha explains that Hash-m created within every person two parts, Tzadik and Rasha, and against that He created for each person Gan Eden and Gehinom. As a result, he now has a choice whether to be a Tzadik and inherit Gan Eden, or whether to be a Rasha, and inherit Gehinom.
Perhaps one can also explain it based on the fact that some people are born with good tendencies (Tzadikim) and others, with bad ones (Resha'im). Each on the other hand, has the Bechirah to change, the one, for the worse, the other, for the better. What's more, precisely because he was born with good tendencies, the former will receive less reward for doing good, and a greater punishment for deteriorating, than the latter, who will receive tremendous reward for even the slightest improvement, and little punishment for his evil deeds.
And a third possibility: Hash-m created Reuven and Shimon as Benonim, each with the potential to become a Tzadik or a Rasha. And for each one He created a portion in Gan Eden and a portion in Gehinom. Reuven, who became a Tzadik, inherited his portion and that of Shimon in Gan Eden; whereas Shimon, who became a Rasha, inherited his portion and that of Reuven in Gehinom.
be'Virchas Kol Tuv.
Eliezer Chrysler.
It says in the Gemara that G-d created Rashayim and Tzdikim. That seems to contradict the concept of Bechirah. Since that obviously can't be the case, I was wondering what does it mean that G-d created Rashayim and Tzadikkim?
Avy Kaplan, Chicago, USA
As you pointed out, this Gemara is probably not contradicting the concept of Bechirah. I believe that it refers to the fact that Hash-m created people, and continued to host them whether they became Resha'im or Tzadikim. This is especially accurate when taking into account the concept expressed in many Sefarim (Tomer Devorah ch. 1, Nefesh ha'Chaim, etc.) that Hash-m is constantly "creating the world" by deciding it should exist. ["l'Osei Orim Gedolim" -- "to the One Who makes (present tense) the great lights."] Accordingly, he allows Resha'im and Tzadikim to exist and maintains their previous creation (this why "Bara" is also applicable).
I have seen a certain Talmid Chacham use this concept to explain the famous question of why Dasan and Aviram were allowed to exist throughout their time in the Midbar. Why weren't they killed in Makas Choshech, or for their other sins? It could be this was in order to give an aspect of Bechirah to Bnei Yisrael following Moshe and Aharon. Not that Hash-m created Dasan and Aviram this way, but He allowed them to exist to give an element of "Zeh l'Umas Zeh" to the Dor ha'Midbar, that they should see the two possibilities and choose good. [I'm fully aware there are other explanations, including the answer of the Rosh regarding Makas Choshech.]
All the best,
Yaakov Montrose