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The Rambam, and many other Rishonim believed that divine providence extends to people in accordance with their righteousness. It follows that they believed that many times, G-d lets things happen according to nature or coincidence.

However, this seems to fly in the face of Mishpatim (21:13):

12. One who strikes a man so that he dies shall surely be put to death.

13. But one who did not stalk [him], but God brought [it] about into his hand, I will make a place for you to which he shall flee.

In this Pasuk, the only stated alternative to someone acting on his free will, is that G-d caused it to happen. According to these Rishonim, there should also exist the alternative that it happened by coincidence. How would these Rishonim explain this Pasuk?

The Rambam, and many other Rishonim believed that divine providence extends to people in accordance with their righteousness. It follows that they believed that many times, G-d lets things happen according to nature or coincidence.

However, this seems to fly in the face of Mishpatim (21:13):

12. One who strikes a man so that he dies shall surely be put to death.

13. But one who did not stalk [him], but God brought [it] about into his hand, I will make a place for you to which he shall flee.

In this Pasuk, the only stated alternative to someone acting on his free will, is that G-d caused it to happen. According to these Rishonim, there should also exist the alternative that it happened by coincidence. How would these Rishonim explain this Pasuk?

The Rambam, and many other Rishonim believed that divine providence extends to people in accordance with their righteousness. It follows that they believed that many times, G-d lets things happen according to nature or coincidence.

However, this seems to fly in the face of Mishpatim Mishpatim (21:13):

12. One who strikes a man so that he dies shall surely be put to death.

13. But one who did not stalk [him], but God brought [it] about into his hand, I will make a place for you to which he shall flee.

In this Pasuk, the only stated alternative to someone acting on his free will, is that G-d caused it to happen. According to these Rishonim, there should also exist the alternative that it happened by coincidence. How would these Rishonim explain this Pasuk?

The Rambam, and many other Rishonim believed that divine providence extends to people in accordance with their righteousness. It follows that they believed that many times, G-d lets things happen according to nature or coincidence.

However, this seems to fly in the face of Mishpatim (21:13):

12. One who strikes a man so that he dies shall surely be put to death.

13. But one who did not stalk [him], but God brought [it] about into his hand, I will make a place for you to which he shall flee.

In this Pasuk, the only stated alternative to someone acting on his free will, is that G-d caused it to happen. According to these Rishonim, there should also exist the alternative that it happened by coincidence. How would these Rishonim explain this Pasuk?

The Rambam, and many other Rishonim believed that divine providence extends to people in accordance with their righteousness. It follows that they believed that many times, G-d lets things happen according to nature or coincidence.

However, this seems to fly in the face of Mishpatim Mishpatim (21:13):

12. One who strikes a man so that he dies shall surely be put to death.

13. But one who did not stalk [him], but God brought [it] about into his hand, I will make a place for you to which he shall flee.

In this Pasuk, the only stated alternative to someone acting on his free will, is that G-d caused it to happen. According to these Rishonim, there should also exist the alternative that it happened by coincidence. How would these Rishonim explain this Pasuk?

The Rambam, and many other Rishonim believed that divine providence extends to people in accordance with their righteousness. It follows that they believed that many times, G-d lets things happen according to nature or coincidence.

However, this seems to fly in the face of Mishpatim Mishpatim (21:13):

12. One who strikes a man so that he dies shall surely be put to death.

13. But one who did not stalk [him], but God brought [it] about into his hand, I will make a place for you to which he shall flee.

In this Pasuk, the only stated alternative to someone acting on his free will, is that G-d caused it to happen. According to these Rishonim, there should also exist the alternative that it happened by coincidence. How would these Rishonim explain this Pasuk?