Divine providence in Judaism
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Divine providence (Hebrew: השגחה פרטית Hashgochoh Protis or Hashgaha Peratit, lit. divine supervision of the individual) is discussed throughout rabbinic literature, by the classical Jewish philosophers, and by the tradition of Jewish mysticism.
The discussion brings into consideration the Jewish understanding of
Classical Jewish philosophy
Divine providence is discussed by all of the major Jewish philosophers, but its extent and nature is a matter of dispute.[2] There are, broadly, two views, differing largely as to the frequency with which God intervenes in the natural order. The first view is the rationalist view which does not deny the occurrence of miracles, but attempts to limit it, and will rationalize the numerous miraculous events related in the Bible and bring them within the sphere of the natural order. The second, admits a frequency of miracles. Here there is a stability of the natural order which nevertheless allows for the interference of God in the regulation of human events, or even in disturbing the natural order on occasion.
Maimonides
Maimonides is representative of the rationalist school. He holds that the pattern of nature is basically immutable.[3] "This Universe remains perpetually with the same properties with which the Creator has endowed it ... none of these will ever be changed except by way of miracle in some individual instances", (The Guide for the Perplexed, 2:29).[4] This notwithstanding, Maimonides believes that God rewards and punishes appropriately.
To some extent, Maimonides reconciles the two views by defining providence as an essentially natural process. Here individual providence depends on the development of the human mind: that is, the more a man develops his mind the more he is subject to the providence of God. Providence is, in fact, a function of intellectual and spiritual activity: it is the activity, not the person that merits providence. "Divine Providence is connected with Divine intellectual influence, and the same beings which are benefited by the latter so as to become intellectual, and to comprehend things comprehensible to rational beings, are also under the control of Divine Providence, which examines all their deeds in order to reward or punish them." (The Guide for the Perplexed 3:17).[5][6]
Further, by defining providence as function of human activity, Maimonides avoids the problem of how God can be affected by events on Earth, lessening any implication of change within God and the resultant implication of a lack of perfection[7] (see Divine simplicity). Maimonides views "reward and punishment" as manifesting in the World to Come as opposed to in this world (see Talmud, Kiddushin 39b; Pirkei Avot 2:16) — he therefore defines divine providence as that which facilitates intellectual attainment as opposed to as an instrument of reward and punishment.
[The] reward given for fulfilling commandments is life in the World to Come.. [So] where it is written that if one listens, one will receive such-and-such, and that if one doesn't listen such-and-such will happen to one ... such as plenty, famine, war, peace, monarchy, humility, living in Israel, exile, success, misfortune ... [this refers to that] which will aid us in fulfilling the Torah, [and which] will be influenced to come our way so that we will not have to occupy ourselves all day in obtaining bodily needs, but that we will be free ... to learn and gather knowledge and fulfill commandments. (Mishneh Torah, Teshuva 9:1.)
Nachmanides
The teachings of Nachmanides are largely representative of the second view. He holds that the Creator endowed the universe with physical properties, and sustains the natural order, and that any act of providence involves, by definition, an intrusion into the laws of nature. In the absence of providential interference, cause and effect governs the affairs of the universe. In Ramban's view, reward and punishment — as well as guidance of the fate of Israel — are the typical expressions of such providence (see Ramban: Torat Hashem Temimah). In this sense there is no difference between God causing it to rain (as a reward) and his separating the waters of the Red Sea. Both are the result of Divine intervention.
And from the great and well-known
mitzvot he will succeed due to the reward he merits ... (commentary on Exodus13:16)
All events (natural or providential) are the result of the direct will of God, and, as such, the seemingly natural order of the world is an illusion. At the same time, any (obvious) breach in the chain of causality involves a "compromise" in the default cause and effect nature of the universe — providence is thus exercised sparingly, and in a "seemingly natural" manner (Genesis 6:19 ad loc). Thus, whereas the fate of the Jews as a nation is guided by providence, individuals do not enjoy the same providential relationship with the Almighty. Only the righteous and the wicked can expect providential treatment. The fate of more “average” individuals is primarily guided by natural law (Deuteronomy 11:13 ad loc).
David Berger has argued that Nachmanides did subscribe to the existence of a natural order.[8]
R. David Nieto
R. David Nieto (1654–1728), the Hacham and polymath of the Spanish and Portuguese Jewish community and the first Rabbi of London, sought to reconcile classical Jewish philosophy with modern philosophical ideas. He argued that the classical concept of Divine Providence was replaced by the modern concept of Nature or Teva טבע (Teva) that appeared in the Middle Ages.[9] In his treatise On Divine Providence or Universal Nature or Naturing Nature, he distinguished countless Providences (hashgachot), or Natures, with different degrees, such as general providences הַשְׁגָּחוֹת כְּלָלִיּוֹת (hashgachot klalit), equivalent to the unchanging general natures, comprising the formal causes of species and natural laws that govern the behavior of objects and phenomena in world. Particular Providences הַשְׁגָּחוֹת פְּרָטִיּוֹת (hashgachot pratiot) comprise the efficient causes of particular natures in creatures, such as free-will in humans. And miraculous Providences הַשְׁגָּחוֹת נִסְתָּרִיּוֹת (hashgachot nistariot), comprise the final causes as seen in an exceptional singularity or miracle. Although he maintained the idea of an unchanging nature of general providence, as natural laws, he argued against the concept of determinism in regards to the particular providence of free-will.
Contemporary Orthodox thought
Both of the above approaches continue to influence contemporary
The difference between the approaches of Nachmanides and Rambam manifests particularly in the importance assigned to, and attitudes toward, three areas:
- Derech Eretz (דרך ארץ): involvement with the natural world, particularly for purposes of livelihood.
- Technology: the use and manipulation of nature.
- Madda (מדע): knowledge of the functioning of nature and society, both to facilitate derech eretz and as a complement to Torah study.
Haredi Judaism
The view of
- In line with Ramban, Rabbi Dessler defines nature as the arena of "Nisayon" (נסיון Hebrew: [spiritual] test) — i.e. one will engage in derech eretz in inverse proportion to his recognition of God's providential role. Rabbi Dessler thus advises (based on Mesillat Yesharim [citation needed]) that one make his Torah fixed (kavua קבוע) and his derech eretz temporary and contingent on circumstances (arai עראי). Note that Rabbi Dessler stresses that "[one cannot] exploit a tendency to laziness in order to bolster his bitochon in Hashem ("trust in God") ... Trust in Hashem cannot be built up this way because the goal here is not to refrain from work but to attain certainty in bitochon in Hashem that leads to lessening worldly endeavors." (Michtav m'Eliyahu, vol. 1. pp. 194– 5)
- Given this conception of nature, Rav Dessler castigates preoccupation with technological enterprises and deems this the equivalent of idolatry. He writes that a civilization which is preoccupied with developing the external and the material, and neglects the inner moral content will eventually degenerate to its lowest possible depths:[12] “Happiness in this world comes only as a result of being content with what one has in this world, and striving intensively for spirituality” and thus “the more that people try to improve this world, the more their troubles will backlash ... Instead of realizing they are drowning in materialism, they search for further ways to enhance physicality” (See Michtav m'Eliyahu, vol. 2 p. 236–310 and vol. 3 pp. 143–70).[13]
- Rav Dessler writes that the acquisition of secular knowledge is unlikely to be other than at the expense of Torah knowledge. "The philosophy of Yeshiva education is directed towards one objective alone, to nurture Gedolei Torah ("greats in Torah knowledge") and Yirei Shamayim (those "fearful of Heaven") in tandem. For this reason university was prohibited to [yeshiva] students ... [educators] could not see how to nurture Gedolei Torah unless they directed all education towards Torah exclusively" (letter in Michtav m'Eliyahu vol. 3).[14]
Modern Orthodox Judaism
Joseph B. Soloveitchik echoes Maimonides’ teaching. He writes that "the fundamental of providence is ... transformed into a concrete commandment, an obligation incumbent upon man. Man is obliged to broaden the scope and strengthen the intensity of the individual providence that watches over him. Everything is dependent on him; it is all in his hands" (Halakhic Man, p. 128).
- In line with this emphasis on proactivity, Modern Orthodox thought regards derech eretz, Man's involvement with the natural world, as a divine imperative inherent in the nature of creation (as opposed to as a "necessary evil" as above). Here, "worldly involvement" extends to a positive contribution to general society.[15] This understanding is reflected both in Soloveitchik's conception as well as in the teachings of Samson Raphael Hirsch; see תורה ומדע - Torah Umadda, תורה עם דרך ארץ - Torah im Derech Eretz.
- Similarly, Soloveitchik, in The Lonely Man of Faith, mandates the involvement of human beings in technological activity. This is based on God's blessing to Adam and Eve "Fill the land and conquer it" (Genesis 1:28), which extends to the obligation of the imitation of God. The use and development of technology, then, is not characterised as "prideful", but rather is seen as obligatory upon man.
- Further, Madda, knowledge of the natural world and society, is regarded as vital in Modern Orthodox thought. This knowledge plays an obvious role in the facilitation of derech eretz and the development of technology. It is also seen as valuable as a complement to Torah study. This further reflects Maimonides, in that he, famously, defines science and philosophy as "Handmaidens" of Torah study — one could not be a learned Jew without this knowledge.[16]
Particular divine providence in Hasidic philosophy
In the Middle Ages, the new discipline in
Another parallel tradition of
The teachings of
"On a Yartzheit (anniversary of a person's passing), the near family recite Kaddish for the elevation of the soul of the departed. After the synagogue service, in Hasidic communities, the prayer leader offers l'chaim drinks of spirits and cake to the other people attending. The Baal Shem Tov explained that the real benefit to the soul of the departed comes mostly from the sincere and heartfelt expressions of "to life" and the benefit of substenance given in love to another person. That, he explained, achieves the greatest elevation, of which the angels are envious!"
The Hasidic relation of the Jewish mystical tradition, to the daily life of the common folk, sanctified the world of the
Divine unity in Hasidism
This mystical interpretation of particular Divine Providence is part of the wider Hasidic interpretation of
Medieval, Rationalist
Lower unity
Schneur Zalman explains that God's unity has two levels, that are both paradoxically true. The main text of Kabbalah, the
Higher unity
In relation to God's essence, creation affects no change or withdrawal in the divine. "There is nothing but God". The ability to create can only come from the divine
Integration of providence in Hasidism with Maimonides
The school of
References and note
- Jew, there is a different ["aspect"]. Thus, there are times when an unworthy Jew shake the curls from the sides of his head and the Holy One, blessed be he, also takes great pride in that. And the Tzaddik, because he constantly aspires, seeks and finds the value that exists in the Jewish people collectively, individually and in every detail of their lives, in each limb and in each movement of each Jew, as a result he understands and understands all the wills that the Holy One, blessed be he, has in all creation in general, in particular and in the details of the particular. This is because all the wills of all creation were for the sake of pride for Israel, as explained. And each one of the things was created with his will, i.e. with that specific force and with that specific nature and behavior, in the measure of pride for Israel— Rebbe Nachman of Breslov, Likutey Moharan III-17
The Rebbe
Tzaddik and the Jewish redeemers (Zvi Mark. The Scroll of Secrets. The hidden messianic vision of R. Nachman of Breslav Academic Studies Press- Brighton, USA 2010 ISBN 978-1-934843-94-9)
- ^ a b Pam Belluck (November 1, 2002). "For Orthodox Jews, an Experiment in Farming and Faith". The New York Times. Retrieved October 23, 2002.
We believe in divine providence, but that's no substitute for skills.
- ^ "Jewish Philosophy" Dagobert D. Runes, Dictionary of Philosophy, 1942.
- ^ The Purpose of Signs and Miracles According to the Ramban Archived 2009-04-11 at the Wayback Machine, R. Ezra Bick, vbm-torah.org
- ^ "Guide for the Perplexed: Part II: Chapter XXIX". www.sacred-texts.com., 2:29
- Mishna Rosh Hashanah: 3:8 Archived April 17, 2010, at the Wayback Machine discussing various episodes in the desert, and concluding that the Miraculous occurred only "when Israel looked upwards and subjected their hearts to their Father in Heaven"; Mesillat Yesharim [citation needed] which states that "it is impossible for all of the individuals within a nation to be on an identical level (levels varying in accordance with intelligence), those individuals who have not completely conditioned themselves for the reception of the love of the Blessed One and of His Divine Presence are enabled to attain to it [only] through the chosen few who have."
- saying Tehillimin times of need is designed not to achieve divine favour, but rather to inculcate into one’s consciousness the idea of divine providence.
- ^ "How bad things can happen to good people" Archived January 3, 2010, at the Wayback Machine Rabbi Gidon Rothstein, Moreh Nevukhim — Chapter 51, Part 5
- ^ Cultures in Collision and Conversation by David Berger, (Academic Studies Press, 2011), pp.129-151
- ^ Nieto, David. "On Divine Providence or Universal Nature or Naturing Nature" p. 8, trans. Walter Hilliger, Shehakol Inc. 2020. “the word nature was made up by our modern authors 400 to 500 years ago, it cannot be found in the writings of the old sages.” (DECISION Senor HHS Hassalem, M.A.A.B.D., R.M.R. Zevi Asquenazi, BET DIN, published Elul 5468 (1704)
- ^ "Rav Eliyohu Eliezer Dessler, zt'l, His Fiftieth Yahrtzeit" Archived May 2, 2008, at the Wayback Machine Rabbi Dov Wein, Dei'ah veDibur, January 2004
- ibid
- ^ "Cellular Terrorism" Rabbi Nosson Grossman, Dei'ah veDibur, May 2001
- ^ See also "Do We have a Hammer . . . or a Gun?" Mordechai Plaut, Dei'ah veDibur, December 2004
- ^ See also "Call to Stand Firm Against Chareidi Yeshiva High Schools" Yated Ne'eman Staff, December 2003
- ^ "Practical Endeavor and the Torah U'Madda Debate" Rabbi Dr. David Shatz, Torah U'Madda Volume 3: 1991–1992
- ^ "Tinsel Town does Morality" Rabbi D Hecht, nishma.org
- ^ Second section of Tanya: Shaar Hayichud Vehaemunah-Gate of Unity and Faith online text in English with commentary from Chabad.org. Retrieved Oct. 2009
- Cordoveran Kabbalah, "Enclothement"-Lurianic Kabbalah, "Omnipresence"-Hasidic philosophy
- ISBN 1-881400-38-7
External links
- General discussion
- Jewish Encyclopedia entry
- Hashgachah Pratis: An Exploration of Divine Providence and Free Will, Rabbi Aryeh Leibowitz
- Articles on Divine Providence (chabad.org)
- The Study of Nature in Jewish thought, Rabbi Nachum Danzig
- Prayer and Divine Immutability, Rabbi Israel Chait
- "Practical Endeavor and the Torah u-Madda Debate", Rabbi David Shatz
- Specific approaches
- Miracles and the Natural Order in Nahmanides, Prof. David Berger
- The Purpose of Signs and Miracles According to the Ramban, Rabbi Ezra Bick
- Maimonides on Providence Moreh Nevuchim, 3:17
- Maimonides on nature and miracles Archived July 1, 2014, at the Wayback Machine, Rabbi Moshe Taragin
- Miracles in Rambam’s Thought — a Function of Prophecy, David Guttmann
- Philosophic Differences between Rambam & Ramban[permanent dead link], Rabbi David Bassous
- Maimonides' and Nachmanides' Perspectives on Miracles, Rabbi Bernard Fox
- The view of Rabbi Dessler
- The view of Rav Soloveichik (Archived)
- The Baal Shem Tov's conception of Divine Providence
- Maharal on Nature and Miracles (Hebrew)
- The Alter of Novorodok