“If his sacrifice is a burnt offering from cattle, he shall bring an unblemished male. To the entrance of the Ohel Moed, he shall bring it. [He shall bring it] willingly before Hashem.” (Leviticus 1:3)
The Gemorah in Kiddushin (49b to 50a) says that the words of the verse above, “he shall bring it” teach us that he may be forced to bring the offering when the offering is required to be brought. The Gemorah then asks if this means that he may be forced to bring the offering even against his will? The Gemorah answers that the word “willingly” in the verse above means that he needs to do it off his own volition and not be forced. The Gemorah challenges this response, effectively saying, “Which one is it? Can he be forced to bring the offering, or does he need to do it willingly? The Gemorah answers, “He is forced (pressured) to do so to the point that he says I desire to do it willingly.” The Gemorah continues that we find the same concept regarding a Jewish divorce document (Get). Halachically, a Get must be given by the husband willingly. However, there are times where the man is obligated to give a Get. If he is does not wish to do so, he is pressured to give the Get until he acquiesces and this is still considered, “willingly”.
The Rambam (Laws of Divorce 2:20) explains his ruling as to why a divorce forced by the Jewish authorities is considered valid. The Rambam explains that the concept of truly being compelled against one's will, applies only when speaking about something that the Torah does not obligate one to do. However, with regard to a man who refuses to give a divorce when he is obligated to, he still wishes to do the right thing and give the Get as he wants to perform all of the Mitzvos and perform its associated obligations. It is only his evil inclination that convinces him otherwise. Therefore, we can pressure him until his evil inclination has been weakened, and his internal wishes to fulfill his obligations come to the fore and in so doing, he is now considered to have performed the divorce willingly.
To help us gain further insight into this Rambam, there are two fascinating statements found in the Ibn Ezra and RaDaK on the verse in Tehillim 19:9, “The commandments of Hashem are upright, causing the heart to rejoice.” “Pikudei” (the Hebrew word in the verse for “commandments”), explains the Ibn Ezra, comes from a similar word “Pikadon” – something that is placed. He explains that the similarity between the words means to convey that the commandments of Hashem are placed within the soul of each person. The RaDaK explains that the Pikudei of Hashem of which the verse refers to, causes spiritual joy that our intellect can revel in, rather than physical enjoyment. He derives this from the fact that the verse does not say that the Pikudei Hashem cause the “heart of man to rejoice”, rather it just says “the heart to rejoice.” Referring to the “heart” without “of man” means to refer to his intellect. Accordingly, the verse is saying that the commandments of Hashem causes the intellect to rejoice and that true joy, is spiritual joy.
We see from the Ibn Ezra and the RaDaK above, that Hashem has placed into a person’s heart His commandments which brings spiritual joy that excites our intellects. We now have further insight into the Rambam mentioned above regarding the recalcitrant husband and his obligation to give a Get. Namely, Hashem’s commandments and associated obligations are implanted deep into his heart. He wants to do them. They bring his intellect joy. It is just the evil inclination that gets in the way. Once we pressure him sufficiently to weaken the evil inclination, his true inclinations come to the fore and he wishes to give the Get willingly.
