Providence and Miracles in Ramban vs. Rambam
Rabbi Arie Folger
Maimonides' Mishneh Torah, Yesode Hatorah 8:1
‫מפני‬ ‫ישראל‬ ‫בו‬ ‫האמינו‬ ‫לא‬ ‫רבינו‬ ‫משה‬
‫ פי‬ ‫ על‬ ‫ שהמאמין‬ ‫ שעשה‬ ‫האותות‬
‫ שיעשה‬ ‫ שאפשר‬ ‫ דופי‬ ‫ בלבו‬ ‫ יש‬ ‫האותות‬
‫ האותות‬ ‫ כל‬ ‫אלא‬ ‫ וכשוף‬ ‫ בלט‬ ‫האות‬
‫עשאם‬ ‫הצורך‬ ‫לפי‬ ‫במדבר‬ ‫משה‬ ‫שעשה‬
‫ צריך‬ ‫ היה‬ ‫ הנבואה‬ ‫ על‬ ‫ ראיה‬ ‫ להביא‬ ‫לא‬
‫והצלילן‬ ‫הים‬ ‫את‬ ‫קרע‬ ‫המצריים‬ ‫את‬ ‫להשקיע‬
‫צמאו‬ ‫המן‬ ‫את‬ ‫לנו‬ ‫הוריד‬ ‫למזון‬ ‫צרכנו‬ ‫בתוכו‬
‫ קרח‬ ‫ עדת‬ ‫ בו‬ ‫ כפרו‬ ‫ האבן‬ ‫ את‬ ‫ להן‬ ‫בקע‬
‫ האותות‬ ‫ כל‬ ‫ שאר‬ ‫ וכן‬ ‫ הארץ‬ ‫ אותן‬ ‫בלעה‬
‫שעינינו‬ ‫סיני‬ ‫הר‬ ‫במעמד‬ ‫בו‬ ‫האמינו‬ ‫ובמה‬
‫האש‬ ‫אחר‬ ‫ולא‬ ‫שמעו‬ ‫ואזנינו‬ ‫זר‬ ‫ולא‬ ‫ראו‬
‫ אל‬ ‫ נגש‬ ‫ והוא‬ ‫ והלפידים‬ ‫והקולות‬
‫שומעים‬ ‫ואנו‬ ‫אליו‬ ‫מדבר‬ ‫והקול‬ ‫הערפל‬
.‫וכך‬ ‫כך‬ ‫להן‬ ‫אמור‬ ‫לך‬ ‫משה‬ ‫משה‬
Moses, our teacher, was not believed in by the Jews because of
the signs he performed. For one who believes [in anything]
because of signs has a defect in his heart since it is possible that a
sign was done through trickery and magic. Rather, all the signs
that Moses did in the desert were done out of necessity, not to
prove of his prophecy. It was necessary to drown the Egyptians, so
he split the sea, and he made them sink in it. We needed to be fed, so
the manna was brought down [from the sky] for us. They [the rebels]
were thirsty so he split the stone for them [and water came forth] for
them. The congregation of Korach denied [Moses' authority] so the
earth swallowed them. And so too by all the other signs. So why do
we believe in him? At Mt. Sinai, that which our eyes saw and not
a stranger's, that which our ears heard and not another's, was
the fire, the thunder, the lightning, and then [Moses] approached
the fog and the voice [of God] spoke to him and we heard
"Moses, Moses, go and say to them such and such."
Maimonides' Guide to the Perplexed III:51
‫ בו‬ ‫ יסורו‬ ‫ מאד‬ ‫ נפלא‬ ‫ עיון‬ ‫ אלי‬ ‫ נגלה‬ ‫והנה‬
‫ והוא‬ ,‫ א־להיות‬ ‫ סודות‬ ‫ בו‬ ‫ ויתגלו‬ ‫ספקות‬
‫כפי‬ ‫כי‬ ,‫ההשגחה‬ ‫בפרקי‬ ‫בארנו‬ ‫כבר‬ ‫שאנחנו‬
‫ ההשגחה‬ ‫ תהיה‬ ‫שכל‬ ‫בעל‬ ‫כל‬ ‫ שכל‬ ‫שיעור‬
‫יסור‬ ‫לא‬ ‫אשר‬ ‫בהשגתו‬ ‫השלם‬ ‫והאיש‬ ,‫בו‬
‫ בו‬ ‫ ההשגחה‬ ‫ תהיה‬ ,‫ תמיד‬ ‫ מהשם‬ ‫שכלו‬
‫ תפנה‬ ‫ אשר‬ ‫ ההשגה‬ ‫ שלם‬ ‫ והאיש‬ ,‫תמיד‬
‫ההשגחה‬ ‫תהיה‬ ,‫עתים‬ ‫קצת‬ ‫מהשם‬ ‫מחשבתו‬
‫ההשגחה‬ ‫ותסור‬ ,‫לבד‬ ‫בהשם‬ ‫חשבו‬ ‫בעת‬ ‫בו‬
‫כסורה‬ ‫אז‬ ‫ממנו‬ ‫תסור‬ ‫ולא‬ ,‫עסקו‬ ‫בעת‬ ‫ממנו‬
‫ההשגחה‬ ‫תמעט‬ ‫אבל‬ ,‫כלל‬ ‫ישכיל‬ ‫שלא‬ ‫ממי‬
‫ השלם‬ ‫ ההוא‬ ‫ לאיש‬ ‫ שאין‬ ‫ אחר‬ ,‫ההיא‬
‫הוא‬ ‫ואמנם‬ ,‫בפעל‬ ‫שכל‬ ‫עסקו‬ ‫בעת‬ ‫בהשגתו‬
‫ההיא‬ ‫בעת‬ ‫דומה‬ ‫והוא‬ ,‫קרוב‬ ‫בכח‬ ‫משיג‬ ‫אז‬
‫מי‬ ‫ויהיה‬ ,‫כותב‬ ‫שאינו‬ ‫בשעה‬ ‫המהיר‬ ‫לסופר‬
‫ כמי‬ ,‫ עיקר‬ ‫ כל‬ ‫ כלל‬ ‫ השם‬ ‫ השכיל‬ ‫שלא‬
‫ כמו‬ ,‫ כלל‬ ‫ אור‬ ‫ ראה‬ ‫ ולא‬ ‫ בחשך‬ ‫שהוא‬
‫ואשר‬ ,‫ידמו‬ ‫בחשך‬ ‫ורשעים‬ ‫באמרם‬ ‫שבארנו‬
‫ שהוא‬ ‫ כמי‬ ,‫ מושכלו‬ ‫ על‬ ‫ כלה‬ ‫ וכונתו‬ ‫השיג‬
‫ והוא‬ ‫ השיג‬ ‫ ואשר‬ ,‫ הבהיר‬ ‫ השמש‬ ‫באור‬
‫ ביום‬ ‫ שהוא‬ ‫ למי‬ ‫ עסקו‬ ‫ בעת‬ ‫ דומה‬ ,‫מתעסק‬
‫ העב‬ ‫ מפני‬ ‫ השמש‬ ‫ בו‬ ‫ תאיר‬ ‫ שלא‬ ,‫המעונן‬
‫כל‬ ‫כי‬ ‫לי‬ ‫יראה‬ ‫זה‬ ‫ומפני‬ ,‫ובינו‬ ‫בינו‬ ‫המבדיל‬
‫ מן‬ ‫ העולם‬ ‫ מרעות‬ ‫ רעה‬ ‫ שתמצאהו‬ ‫מי‬
An excellent idea presents itself here to me, which may serve to
remove many doubts, and may help to solve many difficult
problems in metaphysics. We have already stated in the chapters
which treat of Divine Providence, that Providence watches over
every rational being according to the amount of intellect which that
being possesses. Those who are perfect in their perception of
G“d, whose mind is never separated from Him, enjoy always
the influence of Providence. But those who, perfect in their
knowledge of G“d, turn their mind sometimes away from G“d,
enjoy the presence of Divine Providence only when they meditate
on G“d; when their thoughts are engaged in other matters, divine
Providence departs from them. The absence of Providence in this
case is not like its absence in the case of those who do not reflect
on G“d at all: it is in this case less intense, because when a person
perfect in his knowledge [of G“d] is busy with worldly matters, he
has not knowledge in actuality, but only knowledge in potentiality
[though ready to become actual]. This person is then like a trained
scribe when he is not writing. Those who have no knowledge of
G“d are like those who are in constant darkness and have never
seen light. We have explained in this sense the words:" The wicked
shall be silent in darkness" (I Sam. ii. g), whilst those who possess
the knowledge of God, and have their thoughts entirely directed to
that knowledge, are, as it were, always in bright sunshine; and
those who have the knowledge, but are at times engaged in other
themes, have then as it were a cloudy day: the sun does not shine
‫‪for them on account of the cloud that intervenes between them and‬‬
‫‪G“d. Hence it appears to me that it is only in times of such‬‬
‫‪neglect that some of the ordinary evils befall a prophet or a‬‬
‫‪perfect and pious man: and the intensity of the evil is‬‬
‫‪proportional to the duration of those moments, or to the‬‬
‫‪character of the things that thus occupy their mind. Such being‬‬
‫‪the case, the great difficulty is removed that led philosophers to‬‬
‫‪assert that Providence does not extend to every individual, and that‬‬
‫‪man is like any other living being in this respect, viz., the argument‬‬
‫‪based on the fact that good and pious men are afflicted with great‬‬
‫‪evils. We have thus explained this difficult question even in‬‬
‫‪accordance with the philosophers' own principles. Divine‬‬
‫‪Providence is constantly watching over those who have obtained‬‬
‫‪that blessing which is prepared for those who endeavour to obtain‬‬
‫‪it. If man frees his thoughts from worldly matters, obtains a‬‬
‫‪knowledge of G“d in the right way, and rejoices in that knowledge,‬‬
‫‪it is impossible that any kind of evil should befall him while he is‬‬
‫‪with G“d, and G“d with him. When he does not meditate on G“d,‬‬
‫‪when he is separated from G“d, then G“d is also separated‬‬
‫‪from him; then he is exposed to any evil that might befall‬‬
‫…‪him‬‬
‫הנביאים ‪ ‬או ‪ ‬מן ‪ ‬החסידים ‪ ‬השלמים‪ ,‬לא‬
‫מצאהו ‪ ‬הרע ‪ ‬ההוא ‪ ‬רק ‪ ‬בעת ‪ ‬השכחה‬
‫ההיא‪ ,‬ולפי ‪ ‬ארך ‪ ‬השכחה ‪ ‬ההיא ‪ ‬או‬
‫פחיתות ‪ ‬הענין ‪ ‬אשר ‪ ‬התעסק ‪ ‬בו‪ ,‬יהיה‬
‫עוצם ‪ ‬הרעה‪ .‬ואחר ‪ ‬שהענין ‪ ‬כן ‪ ‬כבר ‪ ‬סר‬
‫הספק‪ ‬הגדול‪ ‬אשר‪ ‬הביא‪ ‬הפילוסופים‪ ,‬לשלול‬
‫השגחת ‪ ‬השם ‪ ‬מכל ‪ ‬איש ‪ ‬ואיש ‪ ‬מבני ‪ ‬אדם‪,‬‬
‫ולהשוות ‪ ‬ביניהם ‪ ‬ובין ‪ ‬אישי ‪ ‬מיני ‪ ‬שאר ‪ ‬בעלי‬
‫חיים‪ ,‬והיתה ‪ ‬ראיתם ‪ ‬על ‪ ‬זה ‪ ‬מצוא ‪ ‬החסידים‬
‫והטובים ‪ ‬רעות ‪ ‬גדולות‪ ,‬והתבאר ‪ ‬הסוד ‪ ‬בזה‪,‬‬
‫ואפילו ‪ ‬לפי ‪ ‬דעתם‪ ,‬ותהיה ‪ ‬השגחת ‪ ‬הש"י‬
‫מתמדת‪ ‬במי‪ ‬שהגיע‪ ‬לו‪ ‬השפע‪ ‬ההוא‪ ‬המזומן‬
‫לכל ‪ ‬מי ‪ ‬שישתדל ‪ ‬להגיע ‪ ‬אליו‪ ,‬ועם ‪ ‬הפנות‬
‫מחשבת ‪ ‬האדם ‪ ‬והשיגו ‪ ‬הש"י ‪ ‬בדרכים‬
‫האמתיים ‪ ‬ושמחתו ‪ ‬במה ‪ ‬שהשיג‪ ,‬אי ‪ ‬אפשר‬
‫שיקרה‪ ‬אז‪ ‬לאיש‪ ‬ההוא‪ ‬מן‪ ‬ממיני‪ ‬הרעות‪ ,‬כי‬
‫הוא ‪ ‬עם ‪ ‬השם ‪ ‬והשם ‪ ‬עמו‪ ,‬אבל ‪ ‬בהסיב‬
‫מחשבתו ‪ ‬מהשם‪ ,‬אשר ‪ ‬הוא ‪ ‬אז ‪ ‬נבדל‬
‫מהשם‪ ,‬השם‪ ‬נבדל‪ ‬ממנו‪ ,‬והוא‪ ‬אז‪ ‬מזומן‬
‫לכל‪ ‬רע‪ ‬שאפשר‪ ‬שימצאהו‬
‫‪Ramban Exodus 13:16‬‬
‫ועתה‪ ‬אומר‪ ‬לך‪ ‬כלל‪ ‬בטעם‪ ‬מצות‪ ‬רבות‪ .‬הנה‪ ‬מעת‪ ‬היות‪ ‬ע"ג‪ ‬בעולם‪ ‬מימי‪ ‬אנוש‪ ‬החלו‪ ‬הדעות‪ ‬להשתבש‪ ‬באמונה‪ ,‬מהם‬
‫כופרים‪ ‬בעיקר‪ ‬ואומרים‪ ‬כי‪ ‬העולם‪ ‬קדמון‪ ,‬כחשו‪ ‬בה'‪ ‬ויאמרו‪ ‬לא‪ ‬הוא‪ ,‬ומהם‪ ‬מכחישים‪ ‬בידיעתו‪ ‬הפרטית‪ ‬ואמרו‪ ‬איכה‪ ‬ידע‪ ‬אל‬
‫ויש‪ ‬דעה‪ ‬בעליון‪) ‬תהלים‪ ‬עג‪ ‬יא(‪ ,‬ומהם‪ ‬שיודו‪ ‬בידיעה‪ ‬ומכחישים‪ ‬בהשגחה‪ ‬ויעשו‪ ‬אדם‪ ‬כדגי‪ ‬הים‪ ‬שלא‪ ‬ישגיח‪ ‬האל‪ ‬בהם‪ ‬ואין‬
‫עמהם‪ ‬עונש‪ ‬או‪ ‬שכר‪ ,‬יאמרו‪ ‬עזב‪ ‬ה'‪ ‬את‪ ‬הארץ‪ .‬וכאשר‪ ‬ירצה‪ ‬הא־להים‪ ‬בעדה‪ ‬או‪ ‬ביחיד‪ ‬ויעשה‪ ‬עמהם‪ ‬מופת‪ ‬בשנוי‬
‫מנהגו‪ ‬של‪ ‬עולם‪ ‬וטבעו‪ ,‬יתברר‪ ‬לכל‪ ‬בטול‪ ‬הדעות‪ ‬האלה‪ ‬כלם‪ ,‬כי‪ ‬המופת‪ ‬הנפלא‪ ‬מורה‪ ‬שיש‪ ‬לעולם‪ ‬אלוה‬
‫מחדשו‪ ,‬ויודע‪ ‬ומשגיח‪ ‬ויכול‪ .‬וכאשר‪ ‬יהיה‪ ‬המופת‪ ‬ההוא‪ ‬נגזר‪ ‬תחלה‪ ‬מפי‪ ‬נביא‪ ‬יתברר‪ ‬ממנו‪ ‬עוד‪ ‬אמתת‪ ‬הנבואה‪ ,‬כי‪ ‬ידבר‬
‫הא־להים‪ ‬את‪ ‬האדם‪ ‬ויגלה‪ ‬סודו‪ ‬אל‪ ‬עבדיו‪ ‬הנביאים‪ ,‬ותתקיים‪ ‬עם‪ ‬זה‪ ‬התורה‪ ‬כלה‪:‬‬
‫‪...‬‬
‫ומן‪ ‬הנסים‪ ‬הגדולים‪ ‬המפורסמים‪ ‬אדם‪ ‬מודה‪ ‬בנסים‪ ‬הנסתרים‪ ‬שהם‪ ‬יסוד‪ ‬התורה‪ ‬כלה‪ ,‬שאין‪ ‬לאדם‪ ‬חלק‪ ‬בתורת‬
‫משה‪ ‬רבינו‪ ‬עד‪ ‬שנאמין‪ ‬בכל‪ ‬דברינו‪ ‬ומקרינו‪ ‬שכלם‪ ‬נסים‪ ‬אין‪ ‬בהם‪ ‬טבע‪ ‬ומנהגו‪ ‬של‪ ‬עולם‪ ,‬בין‪ ‬ברבים‪ ‬בין‪ ‬ביחיד‪,‬‬
‫אלא‪ ‬אם‪ ‬יעשה‪ ‬המצות‪ ‬יצליחנו‪ ‬שכרו‪ ,‬ואם‪ ‬יעבור‪ ‬עליהם‪ ‬יכריתנו‪ ‬ענשו‪ ,‬הכל‪ ‬בגזרת‪ ‬עליון‪ ‬כאשר‪ ‬הזכרתי‪ ‬כבר‪) ‬בראשית‪ ‬יז‬
‫א‪ ,‬ולעיל‪ ‬ו‪ ‬ב(‪ .‬ויתפרסמו‪ ‬הנסים‪ ‬הנסתרים‪ ‬בענין‪ ‬הרבים‪ ‬כאשר‪ ‬יבא‪ ‬ביעודי‪ ‬התורה‪ ‬בענין‪ ‬הברכות‪ ‬והקללות‪ ,‬כמו‪ ‬שאמר‬
‫הכתוב‪) ‬דברים‪ ‬כט‪ ‬כג‪ ‬כד(‪ ‬ואמרו‪ ‬כל‪ ‬הגוים‪ ‬על‪ ‬מה‪ ‬עשה‪ ‬ה'‪ ‬ככה‪ ‬לארץ‪ ‬הזאת‪ ,‬ואמרו‪ ‬על‪ ‬אשר‪ ‬עזבו‪ ‬את‪ ‬ברית‪ ‬ה'‪ ‬אלהי‬
‫אבותם‪ ,‬שיתפרסם‪ ‬הדבר‪ ‬לכל‪ ‬האומות‪ ‬שהוא‪ ‬מאת‪ ‬ה'‪ ‬בעונשם‪ .‬ואמר‪ ‬בקיום‪ ‬וראו‪ ‬כל‪ ‬עמי‪ ‬הארץ‪ ‬כי‪ ‬שם‪ ‬ה'‪ ‬נקרא‪ ‬עליך‬
‫ויראו‪ ‬ממך‪ .‬ועוד‪ ‬אפרש‪ ‬זה‪ ‬בעזרת‪ ‬השם‪) ‬ויקרא‪ ‬כו‪ ‬יא(‪:‬‬
‫‪Ramban Genesis 17:1‬‬
‫וטעם‪ ‬להזכיר‪ ‬עתה‪ ‬זה‪ ‬השם‪ ,‬כי‪ ‬בו‪ ‬יעשו‪ ‬הנסים‪ ‬הנסתרים‪ ‬לצדיקים‪ ,‬להציל‪ ‬ממות‪ ‬נפשם‪ ,‬ולחיותם‪ ‬ברעב‪ ,‬ולפדותם‬
‫במלחמה‪ ‬מיד‪ ‬חרב‪ ,‬ככל‪ ‬הנסים‪ ‬הנעשים‪ ‬לאברהם‪ ‬ולאבות‪ ,‬וככל‪ ‬הבאים‪ ‬בתורה‪ ‬בפרשת‪ ‬אם‪ ‬בחקותי‪) ‬ויקרא‪ ‬כו‪ ‬ג‪ ‬מו(‬
‫ובפרשת‪ ‬והיה‪ ‬כי‪ ‬תבא‪) ‬דברים‪ ‬כח‪ ‬א‪ ‬סח(‪ ‬בברכות‪ ‬ובקללות‪ ‬שכולם‪ ‬נסים‪ ‬הם‪ ,‬כי‪ ‬אין‪ ‬מן‪ ‬הטבע‪ ‬שיבואו‪ ‬הגשמים‪ ‬בעתם‬
‫בעבדנו‪ ‬האלהים‪ ,‬ולא‪ ‬שיהיו‪ ‬השמים‪ ‬כברזל‪ ‬כאשר‪ ‬נזרע‪ ‬בשנה‪ ‬השביעית‪ ,‬וכן‪ ‬כל‪ ‬היעודים‪ ‬שבתורה‪ ,‬אבל‪ ‬כולם‬
‫נסים‪ ‬ובכולם‪ ‬תתנצח‪ ‬מערכת‪ ‬המזלות‪ ,‬אלא‪ ‬שאין‪ ‬בהם‪ ‬שנוי‪ ‬ממנהגו‪ ‬של‪ ‬עולם‪ ‬כנסים‪ ‬הנעשים‪ ‬על‪ ‬ידי‪ ‬משה‪ ‬רבינו‬
‫בעשר‪ ‬המכות‪ ‬ובקריעת‪ ‬הים‪ ‬והמן‪ ‬והבאר‪ ‬וזולתם‪ ,‬שהם‪ ‬מופתים‪ ‬משנים‪ ‬הטבע‪ ‬בפירסום‪ ,‬והם‪ ‬שיעשו‪ ‬בשם‪ ‬המיוחד‬
‫אשר‪ ‬הגיד‪ ‬לו‪:‬‬
‫חלק‬ ‫שיהיה‬ ,‫לעולם‬ ‫זרעו‬ ‫ובין‬ ‫בינו‬ ‫ברית‬ ‫ויהיה‬ ,‫ויוליד‬ ‫מזלו‬ ‫על‬ ‫שיגבר‬ ‫המנצח‬ ‫התקיף‬ ‫הוא‬ ‫כי‬ ‫אבינו‬ ‫לאברהם‬ ‫עתה‬ ‫אמר‬ ‫ולכן‬
:‫ומזל‬ ‫כוכב‬ ‫ממשלת‬ ‫תחת‬ ‫יהיו‬ ‫לא‬ ,‫ינהיגם‬ ‫וברצונו‬ ,‫עמו‬ '‫ה‬
Ramban Genesis 18:19
‫וגם‬ .‫הכללים‬ ‫לשמור‬ ‫היא‬ ,‫השפל‬ ‫בעולם‬ ‫השגחתו‬ ‫שהיא‬ ‫השם‬ ‫ידיעת‬ ‫כי‬ ,‫ירמוז‬ .‫ממש‬ ‫בו‬ ‫ידיעה‬ ‫שהיא‬ ‫בעיני‬ ‫והנכון‬
‫להיות‬ ,‫בפרט‬ ‫אותו‬ ‫לדעת‬ ‫לבו‬ ‫אליו‬ ‫ישום‬ ‫בחסידיו‬ ‫אבל‬ .‫פקודתם‬ ‫עת‬ ‫בא‬ ‫עד‬ ‫למקרים‬ ‫בו‬ ‫מונחים‬ ‫האדם‬ ‫בני‬
‫מזה‬ ‫ובאו‬ .(‫ז‬ ‫לו‬ ‫)איוב‬ ‫עיניו‬ ‫מצדיק‬ ‫יגרע‬ ‫לא‬ ‫כטעם‬ .‫כלל‬ ‫ממנו‬ ‫והזכירה‬ ‫הידיעה‬ ‫תפרד‬ ‫לא‬ ,‫תמיד‬ ‫בו‬ ‫דבקה‬ ‫שמירתו‬
:‫זה‬ ‫וזולת‬ ,‫יראיו‬ ‫אל‬ '‫ה‬ ‫עין‬ ‫הנה‬ (‫יח‬ ‫לג‬ ‫)תהלים‬ ‫כדכתיב‬ ,‫רבים‬ ‫פסוקים‬
Ramban Iyov (Job) 36:7
He withdraws not his eyes from
the righteous (Job 36:7): This
verse explains a great principle
with respect to providence
concerning which there are in
fact many verses. For people of
Torah and perfect faith believe
in providence, i.e., that G“d
watches over and protects the
members of the human
species.… It is not said in the
Torah or prophets that G“d
watches over and protects the
individuals of other groups of
creatures that do not speak;
rather, he guards only the
species… The reason for this is
clearly known, for since man
recognizes his G“d, G“d in turn
watches over him and protects
him; this is not true of the other
creatures, which do not speak
and do not know their creator.
This, then, is why he protects
the righteous, for just as their
heart and eyes are always with
him, so are the eyes of G“d on
them from the beginning of the
year until the end, to the point
where the absolutely pious
man (hasid) who cleaves to his G“d always and who never separates himself from him in his thoughts by
paying attention to mundane matters will be guarded always from all accidents, even those that take
place in the natural course of events; such a person will be protected from these accidents through a
miracle occurring to him constantly, as if he were considered one of the supernal beings who are not subject
to generation and corruption by accidents. To the extent that this individual comes close to G“d by cleaving to
him, he will be guarded especially well, while one who is far from G“d in his thought and deeds, even if he
does not deserve death because of his sin, will be forsaken and left to accidents.
Many verses make this point. David [sic] said, “He will guard the feet of his holy ones, but the wicked shall be
put to silence in darkness” (I Samuel 2:9). He means by this that those who are close to G“d are under
absolute protection, while those who are far from him are subject to accidents and have no one to protect
them from harm, just as one who walks in the darkness is likely to fall unless he is cautious and walks
slowly. David also said that “it is not with sword and spear that the Lord saves” (I Samuel 17:47), and it is
written, “Behold, the eye of the Lord is on those who fear him, on those who wait for his mercy” (Psalms
33:18); i.e., God’s eyes are on them when they wait for him constantly and their souls cleave to him.
Since most of the world belongs to this intermediate group, the Torah commanded that warriors be
mobilized, and that the priest anointed for war send back the fearful so that they will not sap the courage
of the others. It is for this reason too that we find the preparation of the order of battle in the Torah and
the prophets, for example, “And David inquired of the Lord, and the Lord said, ‘Do not go up; circle around
behind them...’ (II Samuel 5:23), and ‘Go and draw toward Mount Tabor, and take with you ten thousand men”
(Judges 4:6). Had they been meritorious, they would have gone out with a few people and achieved victory
without arms, and had they deserved defeat, no multitude would have helped them. In this case, however, they
deserved to be treated in the manner of nature and accident. This is a matter which was explained well
by Maimonides in the Guide of the Perplexed.
Ramban Deuteronomy 11:13
‫רש"י‬ ‫לשון‬ ,‫לצבור‬ ‫ואזהרה‬ ‫ליחיד‬ ‫אזהרה‬ ‫אלא‬ ,‫נפשך‬ ‫ובכל‬ ‫לבבך‬ ‫בכל‬ ‫הזכיר‬ ‫כבר‬ ‫והלא‬ ‫נפשכם‬ ‫ובכל‬ ‫לבבכם‬ ‫בכל‬ (‫)יג‬
‫בדגן‬ ‫ולהוסיף‬ ‫ומלקוש‬ ‫יורה‬ ‫עת‬ ‫בכל‬ ‫הארץ‬ ‫מטר‬ ‫לתת‬ ,‫תמיד‬ ‫הנסים‬ ‫יעשה‬ ‫לא‬ ‫השם‬ ‫כי‬ ,‫הענין‬ ‫ובאור‬ .(‫יג‬ ‫)עקב‬ ‫מספרי‬
‫הוא‬ ‫היחיד‬ ‫אבל‬ ,‫העם‬ ‫רוב‬ ‫מעשה‬ ‫על‬ ‫רק‬ ,‫וייבשו‬ ‫השמים‬ ‫שיעצור‬ ‫או‬ ‫לבהמה‬ ‫בשדה‬ ‫העשב‬ ‫גם‬ ‫ולהרבות‬ ‫וביצהר‬ ‫ובתירוש‬
‫האלה‬ ‫הנסים‬ ‫כל‬ ‫את‬ ‫עמהם‬ ‫יעשה‬ ‫שלימה‬ ‫מאהבה‬ ‫המצות‬ ‫כל‬ ‫בעשותם‬ ‫כי‬ ‫אמר‬ ‫והנה‬ .‫ימות‬ ‫בעונו‬ ‫והוא‬ ‫יחיה‬ ‫בזכותו‬
:‫לרעה‬ ‫אות‬ ‫עמהם‬ ‫יעשה‬ ‫ע"ז‬ ‫בעבדם‬ ‫כי‬ ‫ואמר‬ ,‫לטובה‬
‫מנהגו‬ ‫כדרך‬ ‫הבינונים‬ ‫אבל‬ ,‫גמורים‬ ‫לרשעים‬ ‫או‬ ‫גמורים‬ ‫לצדיקים‬ ‫רק‬ ‫לרעה‬ ‫או‬ ‫לטובה‬ ‫יעשו‬ ‫לא‬ ‫הנסים‬ ‫כי‬ ‫ודע‬
:‫וכעלילותם‬ ‫כדרכם‬ ‫רעה‬ ‫או‬ ‫טובה‬ ‫בהם‬ ‫יעשה‬ ‫עולם‬ ‫של‬