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Divine providence in Judaism

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Divine providence(Hebrew:השגחה פרטיתHashgochoh ProtisorHashgaha Peratit,lit. divine supervision of the individual) is discussed throughoutrabbinic literature,by the classicalJewish philosophers,and by the tradition ofJewish mysticism.

The discussion brings into consideration the Jewish understanding ofnature,and its reciprocal,the miraculous.This analysis thus underpins much ofOrthodox Judaism'sworld view,particularly as regards questions of interaction with the natural world, and the consequence to ones choices as well as personal efforts (Hishtadlus/Hishtadlut in Hebrew).[1]

Classical Jewish philosophy[edit]

Divine providenceis discussed by all of the majorJewish 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 thenatural 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 ofmiracles.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[edit]

See also:Sefer HaIkkarim

Maimonidesis representative of therationalist 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](seeDivine simplicity). Maimonides views "reward and punishment"as manifesting inthe World to Comeas opposed to in this world (seeTalmud,Kiddushin39b;Pirkei Avot2:16) — 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 knowledgeand fulfill commandments. (Mishneh Torah,Teshuva 9:1.)

Nachmanides[edit]

Nachmanides

The teachings ofNachmanidesare largely representative of the second view. He holds that theCreatorendowed the universe withphysicalproperties, and sustains thenatural 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 effectgoverns 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 torain(as a reward) and hisseparating the waters of the Red Sea.Both are the result of Divine intervention.

And from the great and well-knownmiraclesa man comes to admit to hidden miracles which are the foundation of the whole Torah. A person has no portion in theTorahofMosesunless he believes that all our matters and circumstances are miracles and they do not follow nature or the general custom of the world... rather, if one doesmitzvothe will succeed due to the reward he merits... (commentary onExodus13:16)

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 (Genesis6:19 ad loc). Thus, whereas the fate of theJewsas 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 (Deuteronomy11:13 ad loc).

David Bergerhas argued that Nachmanides did subscribe to the existence of a natural order.[8]

R. David Nieto[edit]

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 treatiseOn 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[edit]

Both of the above approaches continue to influence contemporaryOrthodox Judaism.In general,Nachmanides' view is influential inHaredi Judaism,whileMaimonides' view — in addition to Nachmanides' — underpins much ofModern Orthodoxthought. Note that theHassidicapproach departs somewhat from these; see detailbelow.

The difference between the approaches of Nachmanides and Rambam manifests particularly in the importance assigned to, and attitudes toward, three areas:

Haredi Judaism[edit]

The view ofRabbiEliyahu Eliezer Dessleris representative of the Haredi approach[citation needed].To generalise, Rabbi Dessler[10](along with theChazon Ish) teaches that given the illusory "nature of nature", each individual must find their appropriate balance between personal effort (hishtadlus/hishtadlutהשתדלות) and trust (bitochon/bitachonביטחון). "Rav Dessler", relatedly, often repeated the idea that every object and circumstance in the material world should be viewed as a means of servingHashem(God).[11]

  • In line with Ramban, Rabbi Dessler defines nature as the arena of "Nisayon"(נסיוןHebrew:[spiritual] test) — i.e. one will engage inderech eretzininverse proportionto his recognition of God's providential role. Rabbi Dessler thus advises (based onMesillat Yesharim[citation needed]) that one make his Torah fixed (kavuaקבוע) and hisderech eretztemporary and contingent on circumstances (araiעראי). Note that Rabbi Dessler stresses that "[one cannot] exploit a tendency to laziness in order to bolster hisbitochoninHashem( "trust in God" )... Trust inHashemcannot be built up this way because the goal here is not to refrain from work but to attain certainty inbitochoninHashemthat 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 ofidolatry.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 forspirituality”and thus “the more that people try to improve this world, the more their troubles will backlash... Instead of realizing they are drowning inmaterialism,they search for further ways to enhance physicality” (SeeMichtav 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 ofYeshiva educationis directed towards one objective alone, to nurtureGedolei Torah( "greats in Torah knowledge" ) andYirei Shamayim(those "fearful of Heaven" ) in tandem. For this reason university was prohibited to [yeshiva] students... [educators] could not see how to nurtureGedolei Torahunless they directed all education towards Torah exclusively "(letter inMichtav m'Eliyahuvol. 3).[14]

Modern Orthodox Judaism[edit]

Joseph B. Soloveitchikechoes 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 onproactivity,Modern Orthodox thought regardsderech eretz,Man's involvement with the natural world, as adivine imperativeinherent 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 ofSamson Raphael Hirsch;seeתורה ומדע - Torah Umadda,תורה עם דרך ארץ - Torah im Derech Eretz.
  • Similarly, Soloveitchik, inThe 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" (Genesis1:28), which extends to the obligation of theimitation 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 ofderech eretzand the development of technology. It is also seen as valuable as a complement toTorah 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[edit]

See also:KabbalahandHasidic philosophy

In the Middle Ages, the new discipline inRabbinic Judaismof classic, MedievalJewish rationalistic philosophyarose, exemplified by its leading figure Maimonides. It sought to bring the tradition inWestern Philosophyof independent thinking from first principles, in support and harmony with rabbinic theology of the Talmud. In Rabbinic Judaism, this approach, which had its supporters and detractors, was calledhakirah( "investigation" ) to distinguish from other traditions in Jewish thought.

Another parallel tradition ofkabbalahexpressed a mystical exegesis of biblical and rabbinic texts, and ametaphysicaltheology. Both became part of the canon ofRabbinic literature.The classic figure in Jewish thought, Nachmanides, was one of the early exponents of kabbalah, though hisBible commentaryavoids using the direct terminology of kabbalah. As the tradition of kabbalah developed it evolved through the successive stages of medieval kabbalah, exemplified in theZohar,the 16th-century rational synthesis ofCordoveran Kabbalah,the subsequent new paradigm of cosmic rectification inLurianic Kabbalahand the 18th-century popularisation of Jewish mysticism inHasidism.

The rebuilt synagogue of the Baal Shem Tov inMedzhybizh

The teachings ofHasidic philosophysought the inner divinity within the esoteric structures of kabbalah, by relating them to their internal correspondence in the daily spiritual life of man. It sought to awaken a personal, psychological perception of godliness indveikut(mystical joy and cleaving to God). The interpretations of Judaism and Jewish philosophy in Hasidism taught new dimensions of divine unity, omnipresence and individual divine providence. In the new teaching ofYisrael Baal Shem Tov,the founder of Hasidism, divine providence governs every detail of Creation. He taught that "the movement of a leaf in the wind" is a part of the Divine purpose of Creation.[a]Based on the Cosmic "Tikkun"(Rectification) of Lurianic Kabbalah, everything in creation is part of this messianic rectification, and if it were to be missing, then the rectification would be incomplete. The meaning of this can be understood by considering its background in the esoteric structures of kabbalah, especially the teachings ofIsaac Luria.In these new doctrines, our physical world and all its details, take on cosmic significance in the divine scheme of creation. Every action and each person is significant, as it relates to the overall redemption of the fallennitzutzot(divine sparks from the primordial catastrophe of the "Shattering of the Vessels" of the world ofTohu[clarification needed]). The rectification can only be achieved in this lowest realm. This explains that the reason that most of themitzvotof Judaism involve action is their metaphysical role in achieving the redemption of the hidden divinity in creation. In the words of Luria, every animate and inanimate object has a spiritual form of "soul" within its physical form, which is its continual creating source in the DivineLight.Even a stone would have this level of a "soul" though this is not like the living soul of a plant, the conscious soul of an animal, or the intelligent soul of man. It is rather its animating existence in the Divine Will, as in Jewish mysticism, creation is continuous and would revert to nothingness without the constant divine animation within it. Accordingly, in the words of Luria, "every leaf contains a soul that came into the world to receive a Rectification".Gilgul(the kabbalistic process of reincarnation), the rectification of an individual soul, becomes a microcosmic reflection in Lurianic Kabbalah, to the macrocosmic divine rectification. In Hasidism, the structural dynamics of this cosmic scheme are followed, but instead are related to their inner Divine dimensions in the direct psychological perception and life of man:

"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 theshtetl[1]:  "like the shtetls of eastern Europe"  in the popular imagination. Itscharismaticadaptions of the profound thought ofHasidic philosophy,enteredYiddish literature,where the ideas ofgilgulanddybuk,and the direct immanent Presence of God, affected secularJewish culture.

Divine unity in Hasidism[edit]

See also:Da'as Elyon and Da'as Tachton

This mystical interpretation of particular Divine Providence is part of the wider Hasidic interpretation ofGod's Unity.The second section of the Hasidic text theTanyabySchneur Zalman of Liadi(Shaar Hayichud Vehaemunah-Gate of Unity and Faith), brings the mysticalpanentheismof the Baal Shem Tov into philosophical explanation. It explains the Hasidic interpretation of God's Unity in the first two lines of theShema,based upon their interpretation in kabbalah. The emphasis on divine omnipresence and immanence lies behind Hasidic joy anddeveikut,and its stress on transforming the material into spiritual worship. In this internalisation of kabbalistic ideas, the Hasidic follower seeks to reveal the unity of hidden divinity in all activities of life.Nachman of Breslovteaches that big part of choices needs faith or, in other words, good relations are supported by faith.

Medieval, RationalistJewish Philosophers,such as Maimonides, describe Biblicalmonotheismto mean that there is only one God, and his essence is a unique, simple, infinite unity. Jewish mysticism gives a further explanation, by distinguishing between God's essence and emanation. In kabbalah and especially Hasidism, God's unity means that there is nothing independent of his essence. The new doctrine in Lurianic Kabbalah of God'stzimtzum( "withdrawal" ), received different interpretations afterIsaac Luria,from the literal to the metaphorical. To Hasidism and Schneur Zalman, it is unthinkable for the withdrawal of God that "makes possible" creation to be taken literally.Tzimtzumonly relates to theOhr Ein Sof( "infinite light" ), not theEin Sof(divine essence) itself, and involved only apparent concealment, not actual concealment. God's unbounded essence is revealed in both complementary infinitude (infinite light) and finitude (finite light). The withdrawal was only the illusion of concealment of the infinite light into the essence of God, to allow the latent potentially finite light to emerge apparent to creation after thetzimtzum.God himself remains unaffected ( "For I, the Lord, I have not changed"Malachi3:6). His essence was one, alone, before creation, and still one, alone, after creation, without any change. As thetzimtzumwas only the illusion of concealment, therefore God's unity is omnipresent. In the Baal Shem Tov's new interpretation, divine providence affects every detail of creation, as everything is part of the unfolding divine unity, and is a necessary part of the kabbalistic messianic rectification. This awareness of the loving purpose and significance of each individual, awakens mystical love and awe of God (deveikut).

Lower unity[edit]

Schneur Zalman explains that God's unity has two levels, that are both paradoxically true. The main text of Kabbalah, theZohar,describes the first verse of theshemaas the "Upper level Unity", and the second line ( "Blessed be the Name of the Glory of His Kingdom forever" ) as the "Lower level Unity". Schneur Zalman gives the Hasidic explanation of this. In kabbalah, all creation is dependent on theimmanent,potentially finite, "Light that Fills all Worlds", that each creation receives continually. Creation is a continuous process, as without the downward flow of spiritual light from God's will, creation would revert to nothingness.Lurianic Kabbalahextends the divine unity in this, by describing the particularnitzot(divine spark) enclothed within, that gives life to each entity. The Baal Shem Tov's Hasidic panentheism describes the further, complete unity of God with creation. In his interpretation, quoted by Schneur Zalman, the creative words of God ofGenesis,through innumerable permutations of their Hebrew letters, themselves become each spiritual and physical entity of creation. This extends Luria's divine immanence to complete unity. Isaac Luria's doctrine of thetzimtzum(withdrawal of God), that made a "vacuum" within which finite creation could take place, is therefore not literal. It is only a concealment of God's creating light, and only from the perspective of creation. God remains in the vacuum exactly as before creation. In reality all creation is completelybittul-nullified to God's light, even though in our realm this utter dependence is presently concealed. From this perspective, of God knowing the creation on its own terms, creation exists, but the essence of anything is only the divine light that continuously recreates it from nothing. God is one, as creation takes place within God. "There is nothing outside of Him." This is the "Lower Level Unity".

Higher unity[edit]

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 divineatzmut(essence), whose power of infinitude is described by theTetragrammaton(name of God). However, "It is not the essence of the Divine to create Worlds and sustain them",[citation needed]as this ability is only external to the infinite essence. Creation only derives from God's revelatory "speech" (as in Genesis 1) and even this is unlike the external speech of Man, as it too remains "within" God. From the upper perspective of God knowing himself on his own terms, creation does not exist, as it is as nothing in relation to God's essence. Thismonisticacosmismis the "Upper Level Unity", as from this perspective, only God exists. The illusionism of this is not absolute, as the paradox means that both contradictory upper and lower levels of unity are true.[17][18]

Integration of providence in Hasidism with Maimonides[edit]

The school ofChabadHasidism sought to articulate Hasidic philosophy in intellectual systemisation. This was exemplified by the aim of the 5thRebbe,Sholom Dovber Schneersohn,that hisyeshivaacademies should study Hasidic thought with the logical method ofpilpul,traditionally used in Talmudic study. In the Hasidic teachings of Habad, this approach was used by each Rebbe in their public discourses and talks, with each successive leader aiming to bring down the philosophy of Hasidism into greater grasp and articulation. The 7th leader,Menachem Mendel Schneersontypically addressed Hasidic philosophy most often in informal, analyticaltalks.This approach to Hasidic mysticism enabled it to study the integration of other aspects of Jewish thought, into the Hasidic explanations. In Hasidic terminology, it takes a higher spiritual source in divinity to unite opposing, lower opinions. In Hasidic thought, Talmudic legislation, midrashic imagination, rationalist descriptions and kabbalistic structures are seen to reflect lower dimensions of a higher, essential Divine Unity. This method was used by the 7th Rebbe to address the topic of divine providence. In a series of talks, translated and published in English,[19]the Lubavitcher Rebbe addresses the resolution between the Hasidic conception of divine providence, and its previous formulations in medieval Jewish philosophy and kabbalah. It sees the views of Maimonides and others as part of the new conception of the Baal Shem Tov.

References and note[edit]

  1. ^

    For the will of the Holy One, blessed be He, is in all things: He is found in creation in general, that is, the Holy One, blessed be He, wanted to create the world in general; and in the specific things of creation. In each of the particular things is the will of the Saint, blessed be He - that is, the Saint, blessed be he, wanted that specific thing to be as it is, with its specific form, with its strength and with its nature; while something else had to have a different form, a different force and a different nature and behavior. Now, theTzaddikalways aspires and seeks those wills, to understand and understand the will of the Holy One, blessed be He, in each thing, such as: Why did the Holy One, blessed be He, wanted the lion with a specific force and power, with a specific form of lion and with a specific nature and behavior, whereas, on the contrary, a small mosquito is very weak and has a different nature, shape and behavior? The same is true with regard to the details of a particular being, such as the lion himself. Why does one of the lion's limbs have the shape that he has, with a specific force and nature, while another limb has a different shape with a different force, nature, and behavior? The same applies to all created things in the world: the mineral, the vegetable, the animal, and the human. The differences between them are innumerable. Similarly, in the case "in particular", i.e. the differences in the details, between one member and another, are numerous. The same is also true of herbs, trees and other particular entities of creation. There are many differences in all its forms, its strength and its behavior. All this is due to the will of the Creator, that His name be blessed, because He wanted one thing to be the way it is and another thing to be the way it is. And the Tzaddik always seeks that will. He understands it and discovers it through the pride he finds in theJewish peoplecollectively, individually and in every detail of their lives. This is because the entire world was only created for the sake of the Jewish people, as our Sages said (Vayikra Rabba36:4): "Bereshit(In the beginning...), for the sake ofIsraelwhich is called Reshit (first) ". This is because “Israel was first in thought” (Bereshit Rabbah1:4). In other words, the Holy One, blessed be He, anticipated the pride and joy he would feel for the Jewish people, as it is written (Isaiah49:3): "Israel, in whom I am proud" - and it is for the sake of that He created the whole world. And the same is true in the case of the details of a particular thing because in each of the members and in each of the movements of theJew,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

    — RebbeNachman of Breslov,Likutey Moharan III-17

    The RebbeNachman of Breslovoften teaches thatGod is good to everyone,thereby alluding precisely to divine providence; on the other hand, sustenance, that is a job for food, clothes and more, a family, that can be often with children, and the rains, as well as seasons and favorable weather for the survival of humanity, depend on the will of God: now, if God decides or not to favor this in abundance or by inflicting one or more years of famine, "from the point of view of the Torah" it depends on the behavior of the inhabitants of the Earth. One fact remains: in JudaismIsraelis metaphorically considered as "the head of the Nations" (Bereshit Rabbah) and, according to tradition, nothing has been lacking in the world, thanks to theTzaddikand the Jewish redeemers (Zvi Mark.The Scroll of Secrets. The hidden messianic vision of R. Nachman of BreslavAcademic Studies Press- Brighton, USA 2010 ISBN 978-1-934843-94-9)

  1. ^abPam Belluck (November 1, 2002)."For Orthodox Jews, an Experiment in Farming and Faith".The New York Times.RetrievedOctober 23,2002.We believe in divine providence, but that's no substitute for skills.
  2. ^"Jewish Philosophy"Dagobert D. Runes,Dictionary of Philosophy,1942.
  3. ^The Purpose of Signs and Miracles According to the RambanArchived2009-04-11 at theWayback Machine,R. Ezra Bick, vbm-torah.org
  4. ^"Guide for the Perplexed: Part II: Chapter XXIX".sacred-texts.,2:29
  5. ^See also:MishnaRosh Hashanah: 3:8ArchivedApril 17, 2010, at theWayback Machinediscussing 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."
  6. ^Consistent with Maimonides,Sefer ha-Chinuch- 512Not to mutter incantations,onDeuteronomy18:11– states that the practice ofsayingTehillimin times of need is designed not to achieve divine favour, but rather to inculcate into one’s consciousness the idea of divine providence.
  7. ^"How bad things can happen to good people"ArchivedJanuary 3, 2010, at theWayback MachineRabbi Gidon Rothstein,Moreh Nevukhim— Chapter 51, Part 5
  8. ^Cultures in Collision and Conversationby David Berger,(Academic Studies Press, 2011), pp.129-151
  9. ^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)
  10. ^"Rav Eliyohu Eliezer Dessler, zt'l, His Fiftieth Yahrtzeit"ArchivedMay 2, 2008, at theWayback MachineRabbi Dov Wein, Dei'ah veDibur, January 2004
  11. ^ibid
  12. ^"Cellular Terrorism"Rabbi Nosson Grossman, Dei'ah veDibur, May 2001
  13. ^See also"Do We have a Hammer... or a Gun?"Mordechai Plaut, Dei'ah veDibur, December 2004
  14. ^See also"Call to Stand Firm Against Chareidi Yeshiva High Schools"Yated Ne'eman Staff, December 2003
  15. ^"Practical Endeavor and the Torah U'Madda Debate"Rabbi Dr. David Shatz,Torah U'MaddaVolume 3: 1991–1992
  16. ^"Tinsel Town does Morality"Rabbi D Hecht, nishma.org
  17. ^Second section of Tanya:Shaar Hayichud Vehaemunah-Gate of Unity and Faithonline text in English with commentaryfrom Chabad.org. Retrieved Oct. 2009
  18. ^"The development of Kabbalah in three stages"from Inner.org. "Evolution" -Cordoveran Kabbalah,"Enclothement" -Lurianic Kabbalah,"Omnipresence" -Hasidic philosophy
  19. ^Led By G-d's Hand: The Baal Shem Tov`s Conception of Divine Providence.Kehot Publications. "Presents several analytical treatises by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, which clarify the Baal Shem Tov's conception of the subject of Hashgacha Pratis, Divine Providence".ISBN1-881400-38-7

External links[edit]

General discussion
Specific approaches
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