By Rabbi Reuven Taragin
אני מאמין באמונה שלימה שהבורא יתברך שמו
הוא בורא ומנהיג לכל הברואים והוא לבדו עשה עושה ויעשה לכל המעשים.
Boreh u’Manhig
After describing Hashem as the world’s “boreh (creator),” the first of the 13 principles adds that He is also the world’s “manhig”—its driver and director. Hashem’s role as “boreh” facilitates His role as manhig. His recurring recreation and renewal of the world (“mechadesh b’tuvo b’chol yom tamid”—Siddur Ashkenaz: “L’kel baruch”) allows Hashem to constantly determine its direction.
The Lesson of Yetziat Mitzrayim
Many Rishonim point to yetziat Mitzrayim as proof of Hashem’s continued involvement in our world. We see yetziat Mitzrayim’s centrality from the Aseret Hadibrot’s presentation of Hashem as the “God who took you out of Mitzrayim,” (Shemot 20:2), as well as from the tens of mitzvot that commemorate the Exodus. The Ramban (Shemot 13:16) and the Semak (positive mitzvah number 1) explain that we focus upon yetziat Mitzrayim because it demonstrates Hashem’s continued involvement with the world. The miracles of Yetziat Mitzrayim prove that Hashem can—and actually does—intervene in our world.
Yetziat Mitzrayim should help us recognize Hashem’s role even when His hand is less visible. We rarely experience clear miracles; we need to realize that Hashem directs behind the scenes.
This realization should impact the way we view both national and personal events. Major national events—such as the military victories of the Maccabees and the modern-day Israelis—should be attributed to Hashem, as opposed to the wisdom of generals, luck or coincidence.
Looking beyond particular events, we should appreciate Hashem’s role in ensuring the continued survival of the Jewish people—despite thousands of years of exile and persecution. We should realize that our survival is not by chance, and recognize Hashem’s role behind the scenes.
Yaakov Avinu—Childbirth And Personal Success
Hashem is involved in the lives of individuals as well. Yaakov Avinu made this point in parshat Vayetzei when Rochel Imeinu (in response to her barrenness versus Leah’s births) asked him to “give” her children. Yaakov responded, “Can I take the place of God?” (Bereishit 30:1-2) and reminded her that only Hashem can provide children (see Ramban to 30:1. See also Taanit 2a.that learns Hashem’s role in conception from this parsha). Though we see the role of only man and woman in the process of conception, we know that there are actually three participants. Childbirth hinges on Hashem as a necessary partner behind the scenes (Niddah 31a).
Later on in the birthing narrative, Rochel turns to fertility flowers in the hope that they will help her conceive (Bereishit 30:14, see Seforno, Radak and Malbim there). In response, Hashem answers her sister Leah’s prayers and grants her—not Rochel—more children (Ibid, 30:17-21). Only once Rochel turns to Hashem in prayer, does Hashem grant her children (Ibid, 30:22).
Yaakov’s words to Rochel are parshat Vayetzei’s turning point. The first part of the parsha tells how Lavan tricked Yaakov into working for him for 14 years (Ibid, 29:15-28). Despite Hashem’s promise to accompany and protect Yaakov, Lavan seems to have the upper hand. (Notably, Hashem’s name does not appear in any of the pesukim that describe these years.)
In the second part of the parsha—after the birthing narrative and after Yaakov has successfully established his family and accumulated wealth (cattle)—Hashem commands him to return to Eretz Yisrael (Ibid, 31:3). Hearing this command, we wonder whether Yaakov and his family will heed Hashem’s words and leave the place they have been so successful in. Will they recognize that it was Hashem who helped them succeed in Lavan’s home?
The Torah tells us that Yaakov tells his wives that Hashem is responsible for their success and asks them to (therefore) follow His instructions to abandon their father’s home and move to Eretz Yisrael. Rochel and Leah both agree with Yaakov’s attribution of their success to Hashem and commit to following Hashem’s directive (Ibid, 31:4-16).
The birthing process taught Yaakov and his wives Hashem’s role in conception. This lesson helped them recognize Hashem’s involvement in the rest of their lives as well.
Small Events and Details
Chazal saw this involvement as an example of a broader phenomenon. Hashem directs the most minor of occurrences. Even a small irritant—like a fly—may, in actuality, be Hashem’s agent sent to humble the haughty (Bamidbar Rabbah 18:22, Midrash Tanchuma Chukat 1. See also Taanit 18b).
Rashi gives another example of Hashem’s involvement in small details. The Torah notes that the caravan that brought Yosef to Mitzrayim was carrying pleasant-smelling spices. Rashi (Bereishit 37:25) explains that Hashem arranged for this so Yosef would be in a pleasant environment. Though Yosef was being sold into slavery, Hashem ensured that he did not have to suffer the additional indignity of a foul environment.
We see from His attention to detail that it is Hashem (not, l’havdil, “the devil”) who “is in the details.”
The Gemara (Chullin 7b) takes this idea even further by asserting that “a person does not cut their finger (in the world) below without it being declared above.” The smallest details are always—not just sometimes—decreed from Above. Even things we see as natural and trivial occurrences are, actually, driven by Hashem.
The Ramban (Shemot 13:16) summarizes how open miracles should help us recognize Hashem’s broad directorship: “The open, famous miracles should bring one to recognize the hidden ones, which are the pillars of the entire Torah. We do not have a portion in the Torah of Moshe Rabbeinu until we believe that all of our experiences and circumstances (both of the community and individuals) are all miracles, not natural and haphazard circumstances.”
In the words of Albert Einstein, “There are two ways to live life: as if nothing is a miracle or as if everything is a miracle.” Judaism believes the latter.
The Ramban adds that understanding this helps us appreciate the significance of our mitzvah observance. As Hashem determines all occurrences, our degree of mitzvah performance completely determines our fate. If we observe them properly, we are rewarded with success; if not, we (chas v’shalom) suffer. All is determined by heavenly decree, which hinges upon our choices and decisions.
No Chance
This understanding of Hashem’s Hand in nature explains why we take the results of lotteries seriously. Many see these results as random, as a way of leaving choices to chance.
The sailors on the boat with Yonah HaNavi (1:7)—who used a lottery to determine which passenger the storm they experienced as targeting—definitely did not see things this way. Jewish leaders also used lotteries to identify sinners. After losing the battle against Ai, Yehoshua used a lottery to identify the sinner who caused the loss (Achan). Similarly, when Hashem did not respond to his petition regarding an upcoming battle, Shaul HaMelech used a lottery to identify the cause (Yonatan).
Judaism’s belief in the significance of lotteries is also evident in the name we use for the Purim holiday. Instead of naming the holiday after some aspect of the victory (as we do with Chanukah) or the righteous protagonists (Esther, Mordechai), Megillat Esther names the holiday “Purim,” based on Haman’s lottery (3:7, 9:26).
After seeing all these examples of the significance attributed to lotteries, we wonder why this is the case. Are lotteries more than just leaving decisions to chance? The Chavot Yair explains that we see lotteries as significant because we realize that nothing is determined by chance. When we draw lots and take our judgment out of the equation, we—essentially—leave the decision to Hashem (Shu”t Chavot Yair 61).
The Tiferet Yisrael (Yachin on Masechet Tamid 1:2:37) adds that this is also why we use lotteries to determine which Kohen performs each service in the Mikdash (and which goat is used for what purpose on Yom Kippur—Vayikra 16:7-11)—“The results were not random; the decisions were from above. The lottery chose the one who Heaven determined was appropriate for each specific avodah.”
This explains why the Hebrew word for lottery—goral—also means “fate.” Lotteries are—in actuality—indications of fate. Things that seem to be “by chance” are actually decided by Hashem; leaving things to chance leaves them to Hashem.
Fully in His Hands
Hashem’s control over what happens in the world means that our lives and fate (even in this world) are fully in His hands. Recognizing this reality is important for us and for our relationship with Hashem. Rebbe Meir Halevy of Upta expressed this recognition in a tefillah made famous by Avraham’s Fried’s melody:
רִבּוֹן הָעוֹלָמִים יָדַעְתִּי כִּי הִנְנִי בְּיָדְךָ לְבַד כַּחֹמֶר בְּיַד הַיּוֹצֵר
וְאִם גַּם אֶתְאַמֵּץ בְּעֵצוֹת וְתַחְבּוּלוֹת וְכָל יוֹשְׁבֵי תֵבֵל יַעַמְדוּ לִימִינִי לְהוֹשִׁיעֵנִי וְלִתְמֹךְ נַפְשִׁי, מִבַּלְעֲדֵי עֻזְּךָ וְעֶזְרָתְךָ אֵין עֶזְרָה וִישׁוּעה …
ולָכֵן עָזְרֵנִי רִבּוֹן הָעוֹלָמִים לִהְיוֹת עֵינַי פְּתוּחוֹת לִרְאוֹת תָּמִיד אֲמִתּוּת הַדָּבָר הַזֶּה,
וִיהִי תָּקוּעַ וְקָבוּעַ אֱמוּנָתְךָ בְּלִבִּי בְּכָל עֵת לְבַל אָסוּר לֹא בְדִבּוּר וְלֹא בְמַעֲשֶׂה וְלֹא בְמַחְשָׁבָה לַעֲבֹד זוּלָתְךָ חָלִילָה, כִּי אִם תִּרְדֹּף נַפְשִׁי רְצוֹנְךָ הַטּוֹב בֶּאֱמֶת.
After recognizing Hashem’s full control of our lives, the tefillah asks Hashem to help us continue appreciating this fact and—through this—be inspired to strengthen our reliance on Hashem.
May this tefillah help us internalize the message of our first principle and aim to live our lives as the Creator and Director of the world intends.
Rabbi Reuven Taragin is the dean of Overseas Students at Yeshivat Hakotel and the educational director of World Mizrachi.
