Pensamiento judío sobre Génesis 14:9

C) There is a special hashgachah for Tzaddikim to whom G-d relates as if they were part of His own Self. Whenever G-d’s personal intervention is mentioned, this suggests that it was occasioned through the merit of our forefathers. Redemption is due to the good deeds of our ancestors. For instance, when G-d talks about redeeming Israel from Egypt, keeping His promise to Abraham the tzaddik, He says "I shall pass through Egypt," which our sages interpret to mean that G-d personally, will do this, not by means of an angel, and emissary. (Exodus 12, 12) Or, "I shall make it rain bread from heaven." (due to the merit of Moses) There are numerous other examples of this. To sum up, hashgachah exists everywhere, but its specific manifestation varies according to the merit of the individual or people concerned. A similar thought is expressed in Psalm 33. a) "G-d frustrates the counsel of nations." b) "Hail to the nation which counts the Lord as its G-d." c) "Express jubilation to G-d, O righteous people." In the first instance hashgachah manifests itself negatively, preventing harm from befalling G-d’s people, preserving G-d’s master plan from being interfered with. Even when G-d exercises His personal hashgachah over the nations of the world, the objective is the preservation of His people." To save the life of His servants from death." (Psalms 33, 1) The four kings of Sodom that were saved, were saved for the sake of Lot, even though they themselves had long been guilty of death. Pharaoh was saved for the sake of Sarah. Clearly, whenever we have evidence of G-d’s personal interference in history, it is for the sake of the Jewish people or in order to save individual deserving Jews.