9237 —הבנת ידיעה ובחירה, השגחה פרטית, ואחדות

Shalom u'Vrachah! [End of 5708, 1967]

To your questions in your above-mentioned letter—and there is absolutely no time to elaborate:

1) It has been discussed several times that the simplest example for understanding "foreknowledge and choice" is: If a person knows the future, this does not contradict at all (more precisely—it is not at all relevant to) the (free) choice of the one whose actions are known. In other words: The contradiction to choice is compulsion—not knowledge.

2) From this it is understood that this is not at all a matter of providence (or knowledge) at the time of action.

3) How every detail—even inanimate—affects the general purpose can also be explained simply: Any change, wherever it may be, has consequences felt throughout the entire world, since it is all a unified existence.

4) According to the view of the Moreh Nevuchim and all Jewish philosophers that individual providence applies only to humans etc.—one can answer that there is no contradiction as above: All events among plants and animals also affect humans, yet their details are not individually supervised—because what affects a person is the sum total of several events; for them, it makes no difference from which parts or how this sum total comes together. And this suffices.

A tangible example: The basic calculations of insurance companies. And this suffices.

Printed in "Nelcha B'Orchotav" p. 202, with a photocopy of the original handwriting, on the margin of a letter from Moreinu HaRav Yaakov Emanuel Shochat dated 11 Cheshvan 5727. Additional letters to him—see above Chai"t Z'se, and those referenced in notes there.

Foreknowledge and Choice: See also above Chai"ch Letter V'Tashma. Chelek Gimmel Letter Chet Tashach*, and those referenced in notes there.

Every detail... affects the general purpose: As explained in "Al Ken Yomru" 5696 (Sefer HaMaamarim 5696 p. 120): A specific movement by an individual creation has a general connection to the overall intent of creation.

The view of Moreh Nevuchim and all Jewish philosophers: See above Chelek Alef Letter Tzadik. And elsewhere. Even though they do not speak etc.: As in the precise language "Achel Bi Asarah." And see Tanya end ch. 11. Note also Yerushalmi Eruvin ch.1 (and commentary there). And even though in Nedarim (5a) we say "and only if they learned etc." (which must mean they are fit for Torah matters)—there it requires additional importance (of Beit Din) beyond just Shechinah dwelling; according to Rambam (Hilchot Talmud Torah ch.7 halacha 12 "even three") this is primary.

As explained etc.: Sefer HaMaamarim 5709 p.75.

Summary

This letter clarifies that G‑d's knowledge does not negate human free will, highlights how every detail impacts creation's purpose, and discusses perspectives on Divine Providence over non-human entities—all emphasizing unity within creation and responsibility for our choices.