VAYIGDALMOSHE.COM and OU TORAH Vayeira By Rabbi Twersky HY"D
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The Ramban explains this expression to be referring to the personal care and concern of hashgachas Hashem for those who are great tzaddikim. Generally speaking, explains the Ramban, Hashem’s hashgacha in the lower realm of this world pertains only to the major categories of life in the world (in other words, preservation of entire species –ed. elaboration-), but even [individual] people are subject to happenstance until the time comes for them to be accounted for (meaning, after they die –ed. elaboration-). But the great tzaddikim, says the Ramban, are never without Hashem’s knowledge and awareness of everything that goes on with them, and Hashem’s guardianship over them is constant and unwavering. This statement of the Ramban here seems puzzling in that it seems to be in direct contradiction to what the Ramban himself writes in the end of parshas Bo that every single thing that happens to a person throughout his life is a direct result of schar v’onesh – that Hashem is constantly directing every detail of every individual’s life. Furthermore, Chazal tell us that a person never even so much as stubs his toe unless it was first declared in Shamayim that it would happen. So, how are we to understand the words of the Ramban here that seem to imply that, other than great tzaddikim, people are subject to happenstance? The Gra writes that every single occurrence in the world – throughout its entire history – is hinted at somewhere in the Torah. Obviously, then, each and every single occurrence takes place through direct hashgachas Hashem. The Gra writes further that an example of the way hashgacha works is like when a person travels from one place to the next. It certainly appears that it is the person who is walking, but, the truth is, that it is Hashem who is moving him from place to place. The forces that exist in nature, elaborates the Gra, are simply Hashem’s tools to bring about what His hashgacha determines should be. Not only with people is this the case, but even with all living things. This is the hashgacha that corresponds to the name Elokim, the hashgacha that works through the forces that exist in nature; as opposed to the hashgacha of the Sheim Havayah which is manifest through open miracles. With this statement of the Gra, we can understand that what the Ramban is referring to here is how we perceive the hashgacha. When it comes to great tzaddikim, the fact that everything that happens with them is directly from hashgachas Hashem is evident. When it comes to regular people, though, and the details of life within the world, although it is certainly hashgachas Hashem that is making everything happen, it is not readily apparent as such. Since it is operating through the tools of the forces that exist within nature, it carries an appearance of being subject to happenstance; whereas, when it comes to the great tzaddikim, the hashgacha is clearly apparent. (From the notes of Reb Daniel Fast)
The Ramban explains this expression to be referring to the personal care and concern of hashgachas Hashem for those who are great tzaddikim. Generally speaking, explains the Ramban, Hashem’s hashgacha in the lower realm of this world pertains only to the major categories of life in the world (in other words, preservation of entire species –ed. elaboration-), but even [individual] people are subject to happenstance until the time comes for them to be accounted for (meaning, after they die –ed. elaboration-). But the great tzaddikim, says the Ramban, are never without Hashem’s knowledge and awareness of everything that goes on with them, and Hashem’s guardianship over them is constant and unwavering. This statement of the Ramban here seems puzzling in that it seems to be in direct contradiction to what the Ramban himself writes in the end of parshas Bo that every single thing that happens to a person throughout his life is a direct result of schar v’onesh – that Hashem is constantly directing every detail of every individual’s life. Furthermore, Chazal tell us that a person never even so much as stubs his toe unless it was first declared in Shamayim that it would happen. So, how are we to understand the words of the Ramban here that seem to imply that, other than great tzaddikim, people are subject to happenstance? The Gra writes that every single occurrence in the world – throughout its entire history – is hinted at somewhere in the Torah. Obviously, then, each and every single occurrence takes place through direct hashgachas Hashem. The Gra writes further that an example of the way hashgacha works is like when a person travels from one place to the next. It certainly appears that it is the person who is walking, but, the truth is, that it is Hashem who is moving him from place to place. The forces that exist in nature, elaborates the Gra, are simply Hashem’s tools to bring about what His hashgacha determines should be. Not only with people is this the case, but even with all living things. This is the hashgacha that corresponds to the name Elokim, the hashgacha that works through the forces that exist in nature; as opposed to the hashgacha of the Sheim Havayah which is manifest through open miracles. With this statement of the Gra, we can understand that what the Ramban is referring to here is how we perceive the hashgacha. When it comes to great tzaddikim, the fact that everything that happens with them is directly from hashgachas Hashem is evident. When it comes to regular people, though, and the details of life within the world, although it is certainly hashgachas Hashem that is making everything happen, it is not readily apparent as such. Since it is operating through the tools of the forces that exist within nature, it carries an appearance of being subject to happenstance; whereas, when it comes to the great tzaddikim, the hashgacha is clearly apparent. (From the notes of Reb Daniel Fast)
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