Divine providence in Judaism

[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).

In general, Nachmanides' view is influential in Haredi Judaism, while Maimonides' view—in addition to Nachmanides'—underpins much of Modern Orthodox thought.

"Rav Dessler", relatedly, often repeated the idea that every object and circumstance in the material world should be viewed as a means of serving Hashem (God).

In the Middle Ages, the new discipline in Rabbinic Judaism of classic, Medieval Jewish rationalistic philosophy arose, exemplified by its leading figure Maimonides.

It sought to bring the tradition in Western Philosophy of 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 called hakirah ("investigation") to distinguish from other traditions in Jewish thought.

Another parallel tradition of kabbalah expressed a mystical exegesis of biblical and rabbinic texts, and a metaphysical theology.

The teachings of Hasidic philosophy sought the inner divinity within the esoteric structures of kabbalah, by relating them to their internal correspondence in the daily spiritual life of man.

In the new teaching of Yisrael Baal Shem Tov, the founder of Hasidism, divine providence governs every detail of Creation.

The meaning of this can be understood by considering its background in the esoteric structures of kabbalah, especially the teachings of Isaac Luria.

Every action and each person is significant, as it relates to the overall redemption of the fallen nitzutzot (divine sparks from the primordial catastrophe of the "Shattering of the Vessels" of the world of Tohu[clarification needed]).

This explains that the reason that most of the mitzvot of Judaism involve action is their metaphysical role in achieving the redemption of the hidden divinity in creation.

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.

Its charismatic adaptions of the profound thought of Hasidic philosophy, entered Yiddish literature, where the ideas of gilgul and dybuk, and the direct immanent Presence of God, affected secular Jewish culture.

The second section of the Hasidic text the Tanya by Schneur Zalman of Liadi (Shaar Hayichud Vehaemunah-Gate of Unity and Faith), brings the mystical panentheism of the Baal Shem Tov into philosophical explanation.

The emphasis on divine omnipresence and immanence lies behind Hasidic joy and deveikut, 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.

Medieval, Rationalist Jewish Philosophers, such as Maimonides, describe Biblical monotheism to mean that there is only one God, and his essence is a unique, simple, infinite unity.

The new doctrine in Lurianic Kabbalah of God's tzimtzum ("withdrawal"), received different interpretations after Isaac Luria, from the literal to the metaphorical.

In his interpretation, quoted by Schneur Zalman, the creative words of God of Genesis, through innumerable permutations of their Hebrew letters, themselves become each spiritual and physical entity of creation.

Isaac Luria's doctrine of the tzimtzum (withdrawal of God), that made a "vacuum" within which finite creation could take place, is therefore not literal.

The 7th leader, Menachem Mendel Schneerson typically addressed Hasidic philosophy most often in informal, analytical talks.

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.

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.

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 (Isaiah 49:3): "Israel, in whom I am proud" - and it is for the sake of that He created the whole world.

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 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 IsraelThe Rebbe Nachman of Breslov often teaches that God 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 Judaism Israel is metaphorically considered as "the head of the Nations" (Bereshit Rabbah) and, according to tradition, nothing has been lacking in the world, thanks to the Tzaddik and the Jewish redeemers (Zvi Mark.