2:1:3<\/p>\n
We humans are unique because of our free will and our inherent ability to achieve perfection or not to, and because we’re active, vital agents in this universe rather than passive ones [1]. So the sort of Divine supervision touching on us is necessarily unique, too.<\/p>\n
All of our activities are overseen and all of their consequences — everything we do and everything that comes about as a result is scrutinized, and G-d reacts to each one of us in light of all that [2], measure for measure [3].<\/p>\n
That’s not true of other beings. They’re reactive rather than active agents and merely exist to maintain their species in ways set out by their roots [4]. So they’re supervised in ways appropriate to that.<\/p>\n
But since we humans are indeed active and we affect things on our own, we’re each explicitly overseen [5] in light of our actions. But we’ll expand on this later [6].<\/p>\n
Footnotes:<\/p>\n
[1]\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 We discussed free will at length above. See note 2 to 1:3:1 for references.<\/p>\n
[2]\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Indeed G-d interacts<\/em> with us, rather than just oversees or supervises us as He does other species as we’ll see. Because we are His “partners” in the universe (see Breishit<\/em> Rabbah<\/em> 11:6).<\/p>\n See Ch. 3 of this section below for more on this as well 4:9:3, and Ma’amar<\/em> HaIkkurim,<\/em> “B’Hashgacha<\/em>” and “B’Torah<\/em> uMitzvot<\/em>“.<\/p>\n [3] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 See 4:8:4 below as well as Da’at<\/em> Tevunot<\/em> 48, Klach<\/em> Pitchei<\/em> Chochma<\/em> 94, and Messilat<\/em> Yesharim<\/em> Ch. 4.<\/p>\n That’s generally understood to mean parallel and equivalent recompense, with an arithmetically equal reaction to each action, tit for tat. But it may simply refer to a generally fitting and appropriate though not exact reaction to goodness or wrongfulness.<\/p>\n See 2:2:3-4 and 4:8:4 below on reward and punishment. Also see Shabbat<\/em> 105b, Nedarim<\/em> 32a, and Sanhedrin<\/em> 90a as well as Sefer<\/em> HaIkkurim<\/em> 4:9 and Moreh<\/em> Nevuchim<\/em> 3:17.<\/p>\n [4] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 That’s to say that G-d merely oversees the actions and experiences of other species and the consequences of them on a broad, more all-encompassing scope.<\/p>\n They often-enough play more vital — albeit passive — roles in the course of things, but that’s only so as to move things along according to G-d’s plans aside from keeping their species going. See Ma’amar<\/em> HaIkkurim,<\/em> “B’Torah<\/em> uMitzvot<\/em>“.<\/p>\n [5] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 And judged.<\/p>\n [6] \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The difference between G-d’s supervision of humans as opposed to other entities can be likened to how a teacher relates to an outstanding student as opposed to how he acts toward more pedestrian students.<\/p>\n The outstanding student (i.e., humankind) enjoys the teacher\u2019s special attention and he\u2019s allotted certain special privileges. The teacher watches over him and reacts to him proudly, almost dotingly; he duly notes and rewards the student\u2019s contributions to the class, and the teacher may even parry from time to time with the good student. Should the bright student somehow test his teacher\u2019s mettle and go too far, that would be noted too, and the \u201cstar\u201d student would then suffer the consequences of that.<\/p>\n The pedestrian students (i.e., other species) are certainly observed in class and encouraged to do what they do best, but because they neither shine nor significantly contribute to the quality of the class, they\u2019re observed only enough to see to it that they get what they can from the class, in order to maintain order and progress. But they\u2019re still-and-all not doted over.<\/p>\n [5]\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 See Ch. 3 below.<\/p>\n <\/p>\n (c) 2015 Rabbi Yaakov Feldman<\/p>\n Feel free to contact me at feldman@torah.org<\/a><\/p>\n ———————————————————-<\/p>\n AT LONG LAST! Rabbi Feldman’s translation of Maimonides’ “Eight Chapters” is available here<\/a> at a discount.<\/p>\n You can still purchase a copy of Rabbi Feldman’s translation of “The Gates of Repentance” here<\/a> at a discount as well.<\/p>\n Rabbi Yaakov Feldman has also translated and commented upon “The Path of the Just” and “The Duties of the Heart” (Jason Aronson Publishers).<\/p>\n Rabbi Feldman also offers two free e-mail classes on www.torah.org entitled “Spiritual Excellence<\/a>\u201d and \u201cRamchal<\/a>\u201d.<\/p>\n","protected":false},"excerpt":{"rendered":" 2:1:3 We humans are unique because of our free will and our inherent ability to achieve perfection or not to, and because we’re active, vital agents in this universe rather than passive ones [1]. So the sort of Divine supervision … Continue reading