Talk:Divine providence in Judaism

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Irrelevant content edit

Latest comment: 13 years ago7 comments4 people in discussion

Can someone explain how nature vs. miracles relates to Divine providence? Divine providence means that the Creator is directly involved in the universe. Nature vs. miracles is a nice idea, but it's for another article. Almost none of this article actually speaks about the title of article. I submit that this entire article be started again from scratch. Yehoishophot Oliver (talk) 00:22, 26 August 2009 (UTC)Reply

What's in the article isn't irrelevant, but the article is sadly deficient. No discussion of Hashgocho Protis can be considered even barely adequate, let alone complete, without discussing the Baal Shem Tov's view, which is very much the dominant one in contemporary Orthodoxy. R Dessler, for instance, does not, as the article currently claims, follow the Ramban's view but that of the Besht. Both views in the article, those of the Ramban and the Rambam, assume that there is such a thing as nature that happens on its own, without Divine involvement, and then there is hashgocho, which is by definition miraculous; the difference between the two is only in the details of how pervasive HP is, and how miracles fit into the scheme of nature. The Besht's view is that HP is completely pervasive; that everything runs on HP, and "nature" is nothing but an elaborate game that God plays, self-imposed statistical rules that He generally follows in exercising His providence, except when He decides to "cheat". From that POV, the discussion of the Rambam's and Ramban's views can seem nonsensical; the very terms they're using no longer make sense. This needs to be in the article, but getting an adequate summary is beyond me, at least not without quite a bit of preparatory reading. -- Zsero (talk) 02:32, 30 August 2009 (UTC)Reply

I agree this article is missing the Chasidic view of Hashgocho Protis, and it should definitely be added to the article. Shlomke (talk) 03:19, 4 September 2009 (UTC)Reply

Hi Zsero. I Could attempt a re-write with the same basic structure, but incorporating your comments:

Section one: underlying thinking: Rambam; Ramban; Baal Shem Tov.
Section two: realization: Chareidi / Rav Dessler; Modern Orthodox / Rav Soloveitchick; Chassidic.

Any comments welcome. Thanks Fintor (talk) 13:06, 21 May 2010 (UTC)Reply

A few days ago I read the Chacham Tzvi's teshuvah defending R David Nieto from charges of heresy. R Nieto claimed that what we call "nature" is really just God acting directly as He wills; his proof is from Tehillim 147, which describes God Himself as covering the sky with clouds, making it snow, scattering frost, casting ice and melting it, making the wind blow, etc. It seems to me that this is exactly the Besht's view.

PS: Just to make the timing clear: R Nieto preached this sermon in 1704, when the Besht was a boy of 6; thus, he presaged the view that the Besht would later make famous. And the Chacham Tzvi recorded this view in his teshuvah, and agreed with it. It's at least plausible that the Besht was familiar with ShuT Chacham Tzvi, and therefore would have seen this view explained there. I wonder whether this might not be the spark that he elaborated on to come up with his famous doctrine on Specific Providence. -- Zsero (talk) 06:46, 18 June 2010 (UTC)Reply

That's fascinating speculation, but definitely OR.Yehoishophot Oliver (talk) 05:31, 22 June 2010 (UTC)Reply

It's not even OR, since I have no way of knowing whether it was so. It's just as likely that the Besht had already arrived at his view before he saw the Chacham Tzvi. But it's not OR for whoever rewrites this article (and I'm not volunteering for that task :-) ) to note that the Besht's view had already been set forth by R Nieto and the CZ. -- Zsero (talk) 16:51, 22 June 2010 (UTC)Reply

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