Does Hashem Really Care About Us? What Jewish Thought Says About Divine Providence and Prayer

The Tenth Principle: Divine Knowledge and Personal Involvement

One of the foundational ideas in Jewish belief is the tenth of the Rambam's (Maimonides) Thirteen Principles of Faith, which affirms that Hashem “knows the actions of people and has not abandoned them.” This principle opposes those who claim, “Hashem has abandoned the earth.” Instead, the Rambam cites verses such as “Great in counsel and mighty in deed, Whose eyes are open upon all the ways of the sons of men” (Jeremiah 32:19), “And Hashem saw that the wickedness of man was great in the earth” (Genesis 6:5), and “The outcry of Sodom and Gomorrah is great” (Genesis 18:20) as clear evidence of Divine awareness and involvement (Maimonides, Commentary on the Mishnah, Sanhedrin 10:1, Kafach edition).

The Rambam contrasts this belief with the view of Epicurus, who argued that “there is no providence at all over anything in this entire existence, and that everything… happens by chance and coincidence” (Maimonides, Guide for the Perplexed, Part III, Chapter 17, Kafih edition). Likewise, some classical philosophers maintained that Hashem is too exalted to engage with the natural world or human behavior (see Rabbi Yehudah Halevi, Kuzari, First Essay, Section 1).

Rabbi Mordechai Neugroschel offers a compelling rebuttal to this view. He explains that claiming Hashem is “too great” to care about human beings actually diminishes His greatness. “You’ve turned the infinite God into a finite being,” he writes. “If Hashem can create the universe but not relate to small details of human life, you're saying that size and scale determine value, which makes God limited” (Neugroschel, Journey to the Summit of Mount Sinai, pp. 12–13). In truth, Hashem is equally close to the smallest moment and the grandest galaxy. His infinite essence is not bound by scale, and therefore nothing is too “trivial” for His concern.

Prayer in the Torah: When the Righteous Spoke, Hashem Listened

The Torah and books of the Prophets are filled with examples of Hashem responding to human prayer, often altering the course of events based on heartfelt requests.

• Avraham prayed for Avimelech and his household, and Hashem healed them (Genesis 20:17).

• His servant prayed for success in finding a wife for Yitzchak, and Rivkah appeared at the well while he was still praying (Genesis 24).

• Yitzchak prayed for Rivkah to conceive, and Hashem answered (Genesis 25:21).

• Yaakov, fearing Eisav, pleaded for protection, and their encounter ended peacefully (Genesis 32–33).

Moshe Rabbeinu’s prayers were especially powerful:

• He interceded for Aaron after the sin of the golden calf (Deuteronomy 9:20).

• He prayed for Miriam when she was afflicted with tzara’at: “O God, please heal her” (Numbers 12).

• After the sin of the spies, Hashem said, “I have pardoned according to your word” (Numbers 14:20).

• Moshe prayed for the people after attacks by serpents and fire, and Hashem responded with healing and mercy (Numbers 21:6–9; 11:2).

These stories underscore a powerful truth: sincere prayer reaches Hashem and can change outcomes.

Prophets, Kings, and Judges: A Legacy of Divine Response

The tradition of prayer continued through the Judges, Prophets, and Kings of Israel:

• Manoach, father of Samson, prayed for guidance in raising his son. Hashem sent an angel to instruct him (Judges 13:8–14).

• Samson prayed for strength in his final moments, and Hashem granted it (Judges 16:28–30).

• Chana, barren and in anguish, prayed for a child. Hashem answered, and she bore the prophet Shmuel (1 Samuel 1).

• Shmuel later prayed for the nation’s safety from the Philistines, and salvation followed (1 Samuel 7).

We also find examples among Israel’s kings:

• David, fleeing from King Shaul, prayed in a cave. His heartfelt request was heard, and he eventually became king (Psalms 142).

• Shlomo, while still young, asked Hashem for wisdom to judge the people, and he received it (1 Kings 3:6–12).

• Chizkiyahu, told he would die, prayed tearfully and was granted fifteen more years of life (Isaiah 38:1–5).

• When Sennacherib’s army besieged Jerusalem, Chizkiyahu and Yeshayahu prayed, and Hashem saved the city (2 Chronicles 32:9–23).

• Even Menashe, a notoriously sinful king, prayed in exile. Hashem forgave him and restored him to his throne (2 Chronicles 33:10–13).

The Prophets, too, turned to prayer:

• Yirmiyahu (Jeremiah) prayed for the restoration of Jerusalem, and Hashem promised redemption (Jeremiah 32).

• Yonah, trapped in the belly of a fish, cried out to Hashem, praising Him. Hashem spared his life (Jonah 2).

• Daniel, during the Babylonian exile, prayed for the rebuilding of the Temple (Daniel 9:20).

Hashem Is Close to All Who Call Upon Him

From the days of the Patriarchs through the era of the Prophets and Kings, Jewish tradition consistently teaches that prayer is powerful and effective. These stories remind us that Hashem is not only aware of our actions. He listens, cares, and responds.

This truth is beautifully captured in the words of Tehillim: “Hashem is near to all who call upon Him, to all who call upon Him in truth” (Psalms 145:18). Throughout Jewish history, prayer has been a channel for connection, a way to express gratitude, ask for help, and build a relationship with the Creator of the universe. And as these examples show, that relationship is not only real, it is reciprocal.