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Rambam in Moreh Nevuchim 3:18 and Ramban in his commentary to Iyov (do not remember exactly where) as well as on PoroshasParashas Vayeiroh (Bereishis 18:19) say that for the majority of humanity, including the majority of Jews, there is no Hashgacha Pratis. It only exists for special people who live more Godly lives. It would seem that everything else happens due to nature and both ramban and rambam in the aforementioned sources say something that amounts to 'everyone else is left to מקרה'. In God's unfathomable wisdom, he is capable of having created nature in such a way that only one thing in the history of existence would change from the way it is with the current version of nature. If so, how was God's original decision of how to fix nature not just a big Hasgacha Pratis?

Rambam in Moreh Nevuchim 3:18 and Ramban in his commentary to Iyov (do not remember exactly where) as well as on Poroshas Vayeiroh (Bereishis 18:19) say that for the majority of humanity, including the majority of Jews, there is no Hashgacha Pratis. It only exists for special people who live more Godly lives. It would seem that everything else happens due to nature and both ramban and rambam in the aforementioned sources say something that amounts to 'everyone else is left to מקרה'. In God's unfathomable wisdom, he is capable of having created nature in such a way that only one thing in the history of existence would change from the way it is with the current version of nature. If so, how was God's original decision of how to fix nature not just a big Hasgacha Pratis?

Rambam in Moreh Nevuchim 3:18 and Ramban in his commentary to Iyov (do not remember exactly where) as well as on Parashas Vayeiroh (Bereishis 18:19) say that for the majority of humanity, including the majority of Jews, there is no Hashgacha Pratis. It only exists for special people who live more Godly lives. It would seem that everything else happens due to nature and both ramban and rambam in the aforementioned sources say something that amounts to 'everyone else is left to מקרה'. In God's unfathomable wisdom, he is capable of having created nature in such a way that only one thing in the history of existence would change from the way it is with the current version of nature. If so, how was God's original decision of how to fix nature not just a big Hasgacha Pratis?

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Rambam in Moreh Nevuchim 3:18 and Ramban in his commentary to Iyov (do not remember exactly where) as well as on Poroshas Vayeiroh (Bereishis 18:19) say that for the majority of humanity, including the majority of Jews, there is no Hashgacha Pratis. It only exists for special people who live more Godly lives. It would seem that everything else happens due to nature and both ramban and rambam in the aforementioned sources say something that amounts to 'everyone else is left to מקרה'. In God's unfathomable wisdom, he is capable of having created nature in such a way that only one thing in the history of existence would change from the way it is with the current version of nature. If so, how was God's original decision of how to fix nature not just a big Hasgacha Pratis?

Rambam in Moreh Nevuchim 3:18 and Ramban in his commentary to Iyov (do not remember exactly where) as well as on Poroshas Vayeiroh (Bereishis 18:19) say that for the majority of humanity, including the majority of Jews, there is no Hashgacha Pratis. It only exists for special people who live more Godly lives. It would seem that everything else happens due to nature. In God's unfathomable wisdom, he is capable of having created nature in such a way that only one thing in the history of existence would change from the way it is with the current version of nature. If so, how was God's original decision of how to fix nature not just a big Hasgacha Pratis?

Rambam in Moreh Nevuchim 3:18 and Ramban in his commentary to Iyov (do not remember exactly where) as well as on Poroshas Vayeiroh (Bereishis 18:19) say that for the majority of humanity, including the majority of Jews, there is no Hashgacha Pratis. It only exists for special people who live more Godly lives. It would seem that everything else happens due to nature and both ramban and rambam in the aforementioned sources say something that amounts to 'everyone else is left to מקרה'. In God's unfathomable wisdom, he is capable of having created nature in such a way that only one thing in the history of existence would change from the way it is with the current version of nature. If so, how was God's original decision of how to fix nature not just a big Hasgacha Pratis?

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Hashgachah pratis according to Rambam/n

Rambam in Moreh Nevuchim 3:18 and Ramban in his commentary to Iyov (do not remember exactly where) as well as on Poroshas Vayeiroh (Bereishis 18:19) say that for the majority of humanity, including the majority of Jews, there is no Hashgacha Pratis. It only exists for special people who live more Godly lives. It would seem that everything else happens due to nature. In God's unfathomable wisdom, he is capable of having created nature in such a way that only one thing in the history of existence would change from the way it is with the current version of nature. If so, how was God's original decision of how to fix nature not just a big Hasgacha Pratis?