Chapter 3, Mishnah 15: All is foreseen, and freedom of choice is granted. The world is judged with goodness, but in accordance with the amount of man's positive deeds.
The Simple Explanation
The Bartenura explains the meaning of "the world is judged with goodness," that Hashem judges the world through His attribute of mercy. However, this Divine mercy does not apply to all of us equally. The application of G-dly mercy applies to each one "according to the amount of Man's positive deeds."
In addition to this explanation, both the Bartenura and the Midrash Shmuel quote the Rambam's comments on this Mishnah. The Rambam in his Commentary to the Mishnah explains that "all is foreseen," meaning that whatever each person has done, and all that he will do, is known by Hashem. One might think that if this is the case, there is no such thing as free choice. Since Hashem knows everything that everyone will do, each of us is therefore forced to be either a Tzaddik or a Rasha. That is why the Mishnah continues by saying that "freedom of choice (literally 'permission') is granted." Hashem's knowledge does not force one to behave in a particular manner.
Why does the Mishnah say that the world is judged "based on the quantity, the amount of man's positive deeds?" It seems that it would have been more appropriate for the Mishnah to have said that the judgment is made based on the quality of a person's deeds. Quality is much more important than quantity, meaning the number of times that one performs a deed.
The Rambam explains this as follows. He says that there are times that quantity has an advantage over quality; for example, regarding the Mitzvah of Tzedokoh. It is better to give one dollar to a poor individual one hundred times than to give the same person a hundred dollars at once. By extending the Tzedokoh numerous times, one refines oneself one hundred-fold. He becomes accustomed to giving Tzedokoh to the point that he acquires this all-important trait as his own.
The Alter Rebbe offers a deeper explanation of why giving smaller amounts of Tzedokoh over a more extended time is greater than giving one large amount. "Whoever is enlightened as to so great and wondrous a matter, will discover and appreciate how profound are the words of the Sages, of blessed memory, when they said, 'Everything is judged according to the amount of positive deeds.' This refers to the act of charity, which is performed numerous times, drawing down the ultimate form of life. This is also similar to what the Rambam wrote in praise of the repeated giving of Tzedokoh, '(that it serves to) refine the soul.'"
The repetition of these actions, when performed over time, draws down the ultimate form of Divine life. It enables us to constantly bask in His presence, receiving life directly from Hashem.
Difficulties in Understanding the Mishnah
We need to understand how it is possible to reconcile freedom of choice with the fact that whatever choice one will ultimately make is already known by Hashem. If the option that one will eventually make is a given before he even decides what he will do, how can we say that he was free to do whatever he chose? It would seem to be cause and effect; Hashem's knowledge caused him to behave in a certain way.
The Explanation
To understand this, we must first realize that Hashem is not bound by any physical limitations, including those of time and/or space. Past, present, and future are all one for Him. This being the case, we can understand that Hashem's knowledge of the choice which an individual will make, whether positive or not, is not the cause of his actions; rather, it is the effect of his actions. From Hashem's perspective, there is no difference between past and future. Hence, the actions which the person will perform (in the future) caused Hashem's knowledge (in the past). We initially assumed (based on our limitations) that Hashem's knowledge caused the individual's actions. The truth is that it works the other way around. Hashem's knowledge is the result of the person's choice. Although from our perspective, G-d's knowledge came first, nevertheless, from Hashem's perspective, time is not a factor.
(Adapted from a letter written on 22 Teves, 5709 and the Sichah of Shabbos Parshas Devorim, 5744)
