DIVINE PROVIDENCE

בס"ד

RAMBAM, BAAL SHEM TOV AND THE MITTELER REBBE

Inleiding

This article is a summary of a lesson based on a sicha of the Lubavitcher Rebbe concerning Divine Providence (Hashgachah Pratit). The Rebbe analyzes different approaches found in the teachings of the Rambam, the Baal Shem Tov, and the Mitteler Rebbe, and shows how they can be understood as complementary perspectives rather than contradictory opinions.

The discussion revolves around the story of Korach’s rebellion against Moshe Rabbeinu and, in particular, a verse and commentary by Rashi that reveal profound insights into how G-d supervises His creation.

For a full understanding of the subject, it is highly recommended to watch the complete lesson on YouTube, as this article only summarizes its main points.

Moshe’s Request: “L-rd of the Spirits of All Flesh”

After Korach’s rebellion, Moshe prayed to G-d and said:

“O Almighty, Lord of the spirits of all flesh! When one person sins, will You be wrathful with the whole community?” (Numbers 16:22)

Rashi explains that Moshe was saying:

“Your nature is not like that of human beings. An earthly king does not always know who the true sinner is and may punish everyone. But You know every person’s thoughts and know exactly who has sinned.”

G-d responds:

“You have spoken well; I know and shall make known who has sinned and who has not sinned.”

This exchange becomes the foundation for understanding different dimensions of Divine Providence.

Two Types of Divine Knowledge

The Rebbe explains that there are two ways in which G-d’s knowledge is described.

1. “Known” – Universal Knowledge

Everything is “revealed and known” before G-d automatically.

This knowledge transcends creation and applies equally to all creatures: humans, animals, plants, and even inanimate objects. Since everything is equally known from this perspective, it is not the basis for reward and punishment.

2. “You Know” – Particular Knowledge

There is another level in which G-d invests Himself in creation to know each creature according to its nature and spiritual level.

This form of knowledge is connected to Divine judgment, reward, and punishment. It applies especially to human beings, whose choices have moral and spiritual significance.

Importantly, this includes not only Jews but all human beings, including the descendants of Noah (Bnei Noach).

The Rambam’s View

According to the Rambam (Maimonides), Divine Providence operates on two levels.

Particular Divine Providence

Human beings receive Divine supervision according to their attachment to G-d.

The more a person connects his intellect and life to G-d, the more direct and particular the Divine supervision.

Regarding the wicked, the Rambam writes that they are, in a sense, “like animals.” About such individuals, Scripture says:

“I will conceal My face.”

When a person distances himself from G-d, he may appear to be left to the natural order of the world and to what seem like coincidences.

General Divine Providence

Animals, plants, and stones are maintained by G-d, but not through the same detailed form of supervision granted to righteous human beings.

The Baal Shem Tov’s View

The Baal Shem Tov presents a dramatically broader understanding of Divine Providence.

According to his teachings:

• Every creature is under particular Divine supervision.
• Even a leaf falling from a tree is guided by G-d.
• The direction of the wind and the movement of that leaf are meaningful within G-d’s plan.

Nothing is insignificant.

Creation Is Continuous

Chassidic thought teaches that creation is not a one-time event. G-d continuously recreates the world at every moment.

Therefore, every circumstance in life has meaning and purpose.

A Lesson in Everything

The Baal Shem Tov taught that:

From everything you see or hear, you should learn a lesson in your service of G-d.

Every encounter, challenge, and situation contains a message and an opportunity for spiritual growth.

The Mitteler Rebbe: Reconciling the Two Approaches

The Mitteler Rebbe provides a framework that allows us to understand both the Rambam and the Baal Shem Tov.

Inner Divine Providence

This refers to Divine supervision that is revealed.

A person can perceive G-d’s involvement, sometimes through open miracles or through a deep awareness of His presence.

The Rambam’s description of Providence applying primarily to those attached to G-d corresponds to this level.

However, the Mitteler Rebbe adds an important point:

Even wicked people are under this particular Divine supervision.

The difference is that it is concealed.

External Divine Providence

This refers to Divine supervision that is invested within and hidden by the natural order.

Everything appears ordinary and natural, yet G-d is directing every detail behind the scenes.

This corresponds to the Baal Shem Tov’s teaching that all creatures are under Divine Providence.

What Does “I Will Conceal My Face” Mean?

The Rebbe explains that concealment does not mean absence.

When Scripture says:

“I will conceal My face,”

it does not mean that G-d abandons a person.

Rather, the Providence remains present but hidden.

A person may think events are random or coincidental, but in reality Divine supervision continues to operate.

The concealment itself is part of the supervision.

Understanding Moshe’s Request

This brings us back to Moshe’s prayer.

Why did Moshe refer to G-d as:

“L-rd of the spirits of all flesh”?

According to the Rebbe’s explanation, Moshe was emphasizing that G-d knows every individual, including Korach, despite Korach’s wickedness.

Moshe was effectively saying:

“If You know exactly who sinned, why should the entire community suffer?”

Rashi’s answer reflects G-d’s response:

“You have spoken well; I know and shall make known who has sinned and who has not sinned.”

The earth opening beneath Korach demonstrated publicly what had previously been hidden: G-d’s detailed knowledge and supervision extended even to Korach himself.

Conclusie

At first glance, the Rambam and the Baal Shem Tov appear to disagree about Divine Providence.

The Rebbe, drawing on the teachings of the Mitteler Rebbe, shows that they are describing two dimensions of the same reality.

• The Rambam focuses on Divine Providence as it is revealed.
• The Baal Shem Tov focuses on Divine Providence as it exists universally, even when concealed.
• The Mitteler Rebbe explains how both perspectives coexist.

Ultimately, G-d supervises every aspect of creation. The difference lies not in whether Providence exists, but in whether it is revealed or concealed.

The story of Korach teaches that even when Divine involvement is hidden, G-d knows every thought, every action, and every individual. Sometimes, as in Korach’s case, that hidden supervision becomes visible for all to see.

Rabbijn Tuvia Serber

Based on the Lubavitcher Rebbe’s discussion in Likkutei Sichot, Volume 18, p. 196, addressing the story of Korach, Rashi’s commentary on Numbers 16:22, and the teachings of the Rambam, the Baal Shem Tov, and the Mitteler Rebbe regarding Divine Providence.

Original text: https://tuviaserber.com/and-yehoshua-sent-spies-5736/

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