DIVINE PROVIDENCE

Orchestrating the Universal Symphony

 

 

By Ashirah Yosefah

 

 

There is a word one hears a lot in conversations between religious Jews.  Hashgachah pratis.  What is it?  In simple terms, it means Divine Providence:  The unseen, but often highly discernable Hand of G-d intervening in our daily lives and the ongoing unfolding of history leading to the final Redemption.

 

Everything that exists does so only because G-d, in His infinite wisdom, deems the various creations and phenomena necessary for furthering His purposes with Creation as a whole.  The words “Creation as a whole” are central to Divine Providence.  Even at the level of the individual Providence that Hashem bestows upon each man, woman and child, whatever happens in our respective, unique and individual lives happens, ultimately, for the good of Creation as a whole and as a consequence for the ultimate good of ourselves.

 

Everything in Creation has a purpose and operates according to a Divinely ordained set of laws.  This function of purpose and operation is maintained by Hashem for so long as it is fulfilling its purpose in the greater scheme of all Creation.

 

Everything in the physical world has its origin and cause in the spiritual realms.  The shefa, or sustenance, each receives is reflected down to it from the spiritual realms according to the order G-d has put in place.  There are many levels, steps and concepts involved in this intricate system of sustaining Creation and the Creator of the Universe oversees each step in accordance with the powers and laws He has ordained. 

 

The case of man, however, is special.  According to the RamCHaL in Derech Hashem:

 

“The human race … is different from all other species, since it was given free will and the ability to involve itself with both perfection and deficiency.  Man is therefore an active, moving influence and not something that is merely acted upon.

The Providence dealing with man must therefore also be different from that concerning other species.  In the case of man, it must oversee and scrutinize every detail of his activities, and bring about things that are the result of his ways and the fruit of his deeds.  Each one of a person’s deeds, as well as their results, are scrutinized, and Providence is then extended to him in the particular manner that suits their consequences, and [the individual is judged] measure for measure …

 

This is not true, however, of any species other than man.  The members of other species are acted upon, but have no influence themselves.  They merely exist to maintain the species as a whole, according to the nature of its spiritual Root.  Providence is thus merely extended to maintain the Root and its branches, according to the inherent nature and function of that Root.

 

Human beings, on the other hand, act and exert influence as individuals.  They therefore required individual Providence, and everything must be the result of their deeds, no more and no less.”[1]

 

We have learned that the purpose of man’s creation was that man should become worthy of attaining true good and deriving pleasure from G-d’s goodness to the extent that each desires and is able.  The end goal for man is to attain tranquility in the World to Come, but G-d’s wisdom has decreed that the best way to achieve this is for man to first exist in this present physical world with all its challenges.  This world is a preparation for the World to Come.  This preparation has two aspects:  1) the individual; and, 2) humanity as a whole, that each should attain perfection.

 

Because man has bechirah (free will) and both a Yetzer haTov and Yetzer haRa, the human race contains individuals who are good, those who are evil and those who seem to be a little bit of both.  Ultimately, as G-d’s plan for world redemption reveals itself, the evil in the world will be cast aside and the good will be gathered to form one perfected Community.  The Olam haBa, the World to Come, is prepared for those who have striven for and attained unto good.  Given that this potential and reality of having a mixture of good and evil in the world exists, Divine Providence works to ensure that the Community is protected for World to Come.  This involves a system of Reward and Punishment.  The RamCHaL addresses this in Derech Hashem:

 

“Proper judgment would require that all of a person’s deeds be judged, great and small, whether they constitute the majority or the minority.  The Highest Wisdom therefore decreed that man’s recompense be divided into two periods and places, with regard to reward as well as punishment.  All of a person’s deeds are divided into two groups, that of the majority and that of the minority.  After the majority and minority are determined, the majority are judged by themselves in the proper time and place.  The same is true of the minority of one’s deeds. 

 

Now the true, main reward is in the World-to-Come, as we noted.  The everlasting recompense of the worthy individual is a bond of closeness with Him forever; whereas the punishment is being thrust away from this true good and perishing.

 

The judgment was set up, however, to be in accordance with the majority of one’s deeds.  The good deeds of the wicked and the evil deeds of the righteous, which constitute a minority, are dealt with in this world through its gratifications and sufferings.  It is in this world that the wicked are rewarded with prosperity for their few virtues, while the righteous are punished with suffering for their few faults.

 

In the end, Hashem compensates every deed, and whatever compensation remains to be given in the Next World is that which is fitting for the Next World’s perfection.  That is, the Next World is only for the righteous and the wicked are totally absent.” (end of quote)

 

We need to bear in mind that G-d oversees everything.  He sustains our lives from day to day and orchestrates Divine intervention in our lives as He deems appropriate in each situation.  He constantly takes into account the ultimate general perfection.  All Creation revolves around this concept and it affects each of us in different ways at different stages of our spiritual maturation.  Divine Providence therefore determines whether one should be drawn close to G-d or cast away, and whether one is purified in this world by suffering or left alone. 

 

The RamCHaL tells us that everyone is dealt with in accordance with what he or she deserves in such a manner so as to advance the perfection of Creation as a whole.  The entire procedure and system of G-d’s Providence involves the fairest possible rule of justice.  G-d’s Providence, His Law and His Justice all originate in His love.  A loving father must discipline for the good of a child, at times strictly; just as he will also pour out reward and praise when it is appropriate.  Because of man’s unique nature of having been created with free will, to a degree G-d has subjugated His Providence to man’s actions, subjecting man to good or evil as our deeds warrant.  However, in truth, G-d is not bound nor subject to any rule and can impose His sovereign superiority whenever and however He chooses for the ultimate good of Creation.

 

In Derech Hashem, the RamCHaL tells us that Divine Providence is divided into two general categories.  One concerns man physically, in terms of success and prosperity vs tribulation and suffering in this present world; the other concerns man spiritually.  This second area of Divine Providence involves man’s intellect and reason, his drawing close to G-d and his spiritual advantages and disadvantages.  Optimum good in this world is spiritual prosperity, not physical riches.  It is a world where man grasps the path of wisdom and engages in devotion to the Creator; a world where good is maintained and strengthened while the wicked are prosecuted and subjugated and deception no longer exists.  Everything in such a world involves some aspect of devotion to G-d.[2]  This is a world where peace and security prevail and there is no longer pain, suffering or injury.  The RamCHaL tells us that G-d openly projects His Glory on such a world, and He rejoices in His handiwork.  Similarly, His handiwork is happy and rejoices before Him.[3]  This is the world we have to look forward to during the Messianic Era.  The opposite of this world comes as the result of man’s pursuit of physical desires, rejecting the wisdom of the Creator in the process.  The wicked become strong and the good are deprived of status.  We need not look very far to find evidence that this is true.

 

The RamCHaL tells us that the history of mankind mirrors that of the individual.  An individual is born and grows to maturity, so, too, the human race.  In his classic work, Derech Hashem, the RamCHaL identifies humanity’s four states of being, from birth to maturity. 

 

The first stage was Adam to the division of tongues at the Tower of Babel.  It was a time when ignorance and darkness prevailed and true knowledge of G-d was greatly obscured.

 

The second stage is the one in which we now live wherein we have knowledge of the existence and perfection of G-d, have access to His Torah and freedom to serve Him.  However, it is a time without true prophecy and Ruach haKodesh is sadly lacking.  Man can accomplish much in his efforts to know G-d by using his intellect and human endeavor, but this pales in comparison to true spiritual enlightenment bestowed by G-d.

 

The third state is higher and existed when the Beit haMikdash stood.  When the Temple stood on Har haBeit, there were wonders and miracles, and prophecy was granted to G-d’s chosen few.  Even with G-d’s prophets of old, the prophetic state was not always easily attained.

 

The fourth state, the spiritual maturation of humanity, is yet to come.  It will be a time when folly will cease to exist, and Divine Inspiration – Ruach haKodesh – will be poured out on all mankind, easily attained without effort.  From this time on, mankind will experience constant elevation and will delight in their Creator forever more.[4]