Rabbi Chaim Ozer Chait

Student:  I found a very interesting idea on Hashgacha Pratis (individual providence) in the Sefer Ha’chinuch in this week’s Sedra of Tazria, Mitzva 169

Rebbe: What does it say?

Student: It says “There are certain groups of people who think that the watchful care of Hashem is over all species individually, both over humans and over living creatures. And there are groups among them who believe that the watchful care of Hashem is over all things of the world, whether living creatures or any other things. In other words, not one small entity will move in this world except by His desire (blessed is He) and by His degree – to such an extent that they believe that when one leaf falls from a tree, Hashem decreed over it that it should fall, and it is impossible for the time of its fall to be delayed or advanced by even a moment.  But this view is VERY REMOVED FROM HUMAN REASON.”

Rebbe: O.K. that certainly makes sense.

Student: But can you prove it to me, why is it so illogical to say that Hashem has such Hashgacha on every little thing? 

Rebbe: Of course, Let us begin.

Student: O.K.

Rebbe: There are only two possibilities, and that is: that either Hashem practices Hashgacha in the animal world, or He does not. Is that correct

Student: Yes.

Rebbe: And we want to prove that it is illogical for Hashem to practice Hashgacha on the animal world.

Student: Correct.

Rebbe: And we must also say that Hashem is logical and just.

Student: Absolutely.

Rebbe: Let us then select the lions as an example of a species in the animal world. 

Student: A good choice

Rebbe: Do you know what lions eat? 

Student: Yes, frequently they eat zebras.

Rebbe: Correct. Did you ever see a film of a lion on a hunt for a zebra? 

Student: Yes I have.

Rebbe: Can you describe it to me? 

Student: Of course. The lioness (female) approaches the herd of zebras and then attacks, jumping on one of the zebras, killing it and feasting upon the remains.

Rebbe: How true. Now if we say that there is Hashgacha, then we must say that Hashem decided which Zebra should be caught and killed by the lion.

Student: Absolutely, this is the meaning of Hashgacha.

Rebbe: And it is certainly a gruesome and painful deal for the zebra, is it not?

Student: Very.

Rebbe: Now why did Hashem choose this particular zebra? Did it do something wrong to deserve such a horrible death? 

Student: No!

Rebbe: Maybe it wasn't nice to the other zebras? 

Student: Let's not get silly.

Rebbe: In other words since zebras have no Bechira (freedom of choice) or Mitzvoth, there can be no punishment or reward? 

Student: Correct.

Rebbe: So to choose one zebra over the other cannot be based on logic.

Student: It seems so. 

Rebbe: And if Hashem made the choice, it is only a whim and not a logical decision.

Student: It seems so.

Rebbe: But we said that Hashem cannot be illogical!

Student: Yes we did say that.

Rebbe: Therefore, to say that there is Hashgacha in connection with the lion, i.e. that Hashem decides which lion kills which zebra, seems to be illogical?

Student: So it seems.

Rebbe: Now, if it is illogical for Hashem to act with Hashgacha over the animal kingdom, then it is only logical to say that there is no Hashgacha on the animal kingdom. And therefore we must say that as part of the act of creation, Hashem set up the animal world where animals will choose which prey it wishes to kill and eat!

Student: I see your point now and this is what the Sefer Hachinch means when he says “This view is very removed from human reason.”

Rebbe: Absolutely. Furthermore, we may add the following: Which is a better program...one that the programmer must always adjust, or one that runs on its own and only needs adjustment from time to time?

Student: One that runs on its own.

Rebbe: So greater logic exists in a world that runs on its own whenever possible.

Student: Yes

Rebbe: And only when there is a special need, such as a human act that requires a change in the general laws of nature or physics, would Hashem have to make a change.

Student: Yes indeed. But you have explained this well in the animal kingdom. Can you prove this in the world of plants?

Rebbe: Of course. Let us look at a leaf that falls off a tree. Again, there are only two possibilities: that this was the will of Hashem, or it happened by itself. Are there any other possibilities? 

Student: There doesn't  seem to be any.

Rebbe: If we can prove that it is illogical for Hashem to cause the leaf to fall off the tree, we must conclude that there is no Hashgacha regarding plants and leaves fall off by the laws of nature, which Hashem created.

Student: So it seems.

Rebbe: Next...if the falling of the leaf was a direct act of Hashem, that it was intended to fall at a certain time, let us say at exactly 6:00, we would wonder why Hashem chose this time, would we not?  It certainly does not seem to make a difference if it fell off at 6:00 or 6:01?

Student: Yes.

Rebbe: So if it is an act of Hashem and He chose 6:00, He did it without reason! And to act without reason is illogical, is it not?

Student: Yes indeed it is, but maybe we don't understand Hashem's reasoning? 

Rebbe: Such an approach would present a great deal of difficulties.

Student: What do you mean?

Rebbe: For example, the Hashememara (Talmud Sota 14a) says, “As he clothes the naked, for it is written, And the Lord Hashem made for Adam and for his wife coats of skin, and clothed them, so do you also clothe the naked.  The Holy One blessed be He, visited the sick, for it is written, And the Lord appeared unto him by the oaks of Mamre, so do you also visit the sick etc.”  But maybe Hashem is doing these acts for unknown reasons that do not apply to mankind, so why should we try to emulate these gracious acts? Therefore, we must say that when we see an act of Hashem, we must try to understand it in a logical way and we must say they are acts of kindness which we must therefore emulate. Here too, when we see a leaf falling off a tree which is an act of creation, an act of Hashem, we must interpret it in a logical and reasonable way, should we not?

Student: Yes we should

Rebbe: And is it logical to say that Hashem created a world that runs without interference and constant adjustments.

Student: Yes it does.

Rebbe: And therefore it is very logical and understandable to say that a leaf falls off a tree when its nutrients are depleted?

Student: Yes.

Rebbe: And if that takes place at 6:00 or 6:01 it is solely by accident?

Student: Yes.

Rebbe: And to say that Hashem chose the time for an unknown reason would be “REMOVED FROM HUMAN REASON”?
Student: Yes it does, and this is what the sefer Ha’chinch means.

Rebbe: Absolutely

Student: It does make sense to me now.