Beyond Nature

Hashgacha Pratis, or Divine Providence, refers to Hashem’s supervision and governance of every action and aspect of the world in which we live. Nothing in life happens by chance, coincidence, or due to the fickleness of others. However, the Hashgacha Pratis may sometimes be manifest overtly, and at other times it is operative within the seemingly natural order of the world.
Hashgacha Pratis, or Divine Providence, refers to Hashem’s supervision and governance of every action and aspect of the world in which we live. Nothing in life happens by chance, coincidence, or due to the fickleness of others. However, the Hashgacha Pratis may sometimes be manifest overtly, and at other times it is operative within the seemingly natural order of the world.
One can easily see this in the Purim story. Each separate event that transpired was not miraculous in itself. Esther found favor in the eyes of Achashveirosh and was chosen to be the queen; the plot of Bigsan and Seresh to kill the king happened to be overheard by Mordechai; one night, the king simply could not sleep, etc. These were all occurrences that seemed to be quite “natural,” and not at all out of the ordinary. Yet, when the entire story of Purim is studied as a whole, the miraculous nature of the different chapters is blatantly evident.
This is the reason, explains the Kotzker, that the story of Purim is written in the megillah. The literal meaning of megillah is scroll. The word megillah is also a loshon of revelation. The story of Purim reveals to us the miraculous way that Hashem conducts our world even though at times it may be concealed from the human eye.
The gemara in Brochos (33b) states, “Hakol b’yedei shamayim chutz miyiras shamayim -- everything is from Heaven except for the fear of Heaven,” meaning that all that happens within the world has been divinely decreed. Throughout our lives we are benificiaries of Hashem’s special protection, for we know that everything that exists in the world has been created for us.
Moreover, even the challenges that a person experiences in his life are bequeathed by Hashem in order to foster his spiritual growth and development, as the gemara states (Brochos 60b), “Kol d’avid rachmana l’tav avid -- whatever Hashem does is for the good.”
R’ Aryeh Levine elaborates on this Chazal, and explains that R’ Akiva stated that no matter what occurs, eventually some good will result from it. Nachum Ish Gam Zu, however, said that whatever happens is in essence good right now, in and of itself.
The pasuk states in Parshas Ki Savo (Devarim 28:3), “Baruch atah ba’ir ubaruch atah basodeh – you will be blessed in the city, and you will be blessed in the field.” The Baalei Tosafos comments that “you will be blessed in the field” is referring to Tzion, similar to the expression (Micha 3:12), “Tzion sodeh teichoresh – Tzion shall be plowed like a field.”
HaGaon HaRav Simcha Wasserman ztl. asks: How could “Tzion shall be plowed like a field” be interpreted as a bracha? Rather, it would seem to be the opposite of a blessing and actually implies destruction.
He answers that one who is unfamiliar with the agricultural process could indeed construe the plowing of the earth and the breaking up of the land, as an act of destruction. In truth, however, the work of plowing is in preparation for planting. The Baalei HaTosafos’ explanation is in fact telling us that the bracha is the plowing of Tzion, which will prepare it for its sowing.
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The Baal Shem Tov was once sitting together with his talmidim, when he suddenly erupted in laughter. The talmidim could not imagine what had triggered such mirth.
The Baal Shem Tov explained that in a distant land, for the last sixteen years, an eminent ruler had workers building a magnificent palace for him. In fact, it was not entirely completed yet.
A Jew had been walking by the palace during a storm, when it intensified in strength, and big rocks of hail and sleet began to forcefully fall from the skies. The Jew, fearing for his life, ran under the elegant porticos for protection from the onslaught of hailstones.
After the storm had subsided, the Jew emerged from his cover to continue on his way. As soon as he left his shelter, the entire structure came crashing to the ground.
“I could not contain my laughter,” continued the Baal Shem Tov, “as my whole being rejoiced.” The episode was incredible, but the inspiration was awesome. “How could I not be deeply moved by the realization that the sole reason for the construction of this edifice was in order to save the Jew from the harsh elements. And the moment that its usefulness ended, the entire palace fell into ruins.” (Derech Emunah)