These sources explore whether God's goodness extends to all creation or is experienced most fully by those who trust in Him and seek Him. The texts balance universal divine benevolence with the particular responsiveness God shows to those who place their hope in Him.
טוֹב יְהֹוָה לַכֹּל וְרַחֲמָיו עַל־כׇּל־מַעֲשָֽׂיו
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What the sources say
The starting point is a universal declaration: Tehillim 145:9 states flatly that "God is good to all, and divine mercy is upon all God's works" — a breadth that the Duties of the Heart (Fourth Treatise on Trust 1–5) amplifies by citing multiple pesukim to establish that "His generosity is universal and His kindness is all-embracing," concluding that this recognition of the Creator's true kindness is precisely what should move a person to place their trust in Him.
Yet other pesukim qualify or sharpen that universality: Eichah 3:25 declares that "good comes to those who trust in God, to the one who seeks God's presence," tying divine goodness specifically to the seeker, and Tehillim 33:18–22 similarly focuses God's eye on "those who show reverence, who wait for God's faithful care," with the psalmist's petition — "may Your faithful care be upon us as we have put our hope in You" — implying that hope placed in God is the condition for receiving that care.
Within the same chapter as the universal declaration, Tehillim 145:18–20 introduces a further distinction: God is "near to all who call with sincerity," fulfills the wishes of those who show reverence, and "watches over all who show their love" — while "all the wicked are destroyed" — suggesting that the universal goodness of Tehillim 145:9 and the particular providential closeness described in Tehillim 145:18–20 operate on two distinct levels, one for all creatures and one reserved for those who seek Him.
איכה ג׳:כ״ה
Lamentations 3:25
The verse states that Hashem is good to those who hope in Him, to the soul that seeks Him. It is a key text for the idea that God's goodness is especially experienced by those who place their trust in Him.
ט֤וֹב יְהֹוָה֙ לְקֹוָ֔ו לְנֶ֖פֶשׁ תִּדְרְשֶֽׁנּוּ׃ {ס}
ט Good comes to those who trust in GOD, To the one who seeks God’s presence;
תהילים קמ״ה:ט׳
Psalms 145:9
Hashem is described as good to all, and His mercies are on all His works. This is a foundational biblical statement for divine benevolence that extends broadly beyond Israel alone.
טוֹב־יְהֹוָ֥ה לַכֹּ֑ל וְ֝רַחֲמָ֗יו עַל־כׇּל־מַעֲשָֽׂיו׃
ט GOD is good to all, and divine mercy is upon all God’s works.
תהילים ל״ג:י״ח-כ״ב
Psalms 33:18-22
The psalm distinguishes between Hashem's watchful care over those who fear Him and those who hope in His kindness. It holds together universal providence with a special saving relationship to those who trust in Him.
הִנֵּ֤ה עֵ֣ין יְ֭הֹוָה אֶל־יְרֵאָ֑יו לַֽמְיַחֲלִ֥ים לְחַסְדּֽוֹ׃ יְהִי־חַסְדְּךָ֣ יְהֹוָ֣ה עָלֵ֑ינוּ כַּ֝אֲשֶׁ֗ר יִחַ֥לְנוּ לָֽךְ׃ {פ}
Truly GOD’s eye is on those who show reverence, who wait for God’s faithful care May we enjoy, O ETERNAL One, Your faithful care, as we have put our hope in You.
תהילים קמ״ה:י״ח-כ׳
Psalms 145:18-20
Hashem is near to all who call upon Him in truth, fulfills the desire of those who fear Him, and preserves those who love Him while destroying the wicked. The passage highlights both universal nearness and particular responsiveness to the pious.
קָר֣וֹב יְ֭הֹוָה לְכׇל־קֹרְאָ֑יו לְכֹ֤ל אֲשֶׁ֖ר יִקְרָאֻ֣הוּ בֶאֱמֶֽת׃ רְצוֹן־יְרֵאָ֥יו יַעֲשֶׂ֑ה וְֽאֶת־שַׁוְעָתָ֥ם יִ֝שְׁמַ֗ע וְיוֹשִׁיעֵֽם׃ שׁוֹמֵ֣ר יְ֭הֹוָה אֶת־כׇּל־אֹהֲבָ֑יו וְאֵ֖ת כׇּל־הָרְשָׁעִ֣ים יַשְׁמִֽיד׃
ק GOD is near to all who call, to all who call with sincerity. ר Fulfilling the wishes of those who show reverence, [God] hears their cry and delivers them. ש GOD watches over all who show their love, but all the wicked are destroyed.
ברכות ז׳ א — ד"ה אָמַר רַבִּי אֶלְעָזָר
Berakhot 7a:12
This passage discusses God's attributes and human efforts in prayer and relationship with Him, including the idea of favor and response. It is useful for the distinction between general providence and the special answering of those who seek Him.
אָמַר רַבִּי אֶלְעָזָר, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: דְּעוּ כַּמָּה צְדָקוֹת עָשִׂיתִי עִמָּכֶם שֶׁלֹּא כָּעַסְתִּי בִּימֵי בִּלְעָם הָרָשָׁע, שֶׁאִלְמָלֵי כָּעַסְתִּי — לֹא נִשְׁתַּיֵּיר מִשּׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל שָׂרִיד וּפָלִיט. הַהוּא מִינָא דַּהֲוָה בְּשִׁבְבוּתֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, הֲוָה קָא מְצַעֵר לֵיהּ טוּבָא בִּקְרָאֵי. יוֹמָא חַד שְׁקַל תַּרְנְגוֹלָא, וְאוֹקְמֵיהּ בֵּין כַּרְעֵיהּ דְּעַרְסָא, וְעַיֵּין בֵּיהּ, סְבַר: כִּי מָטָא הַהִיא שַׁעְתָּא, אֶלְטְיֵיהּ. כִּי מְטָא הַהִיא שַׁעְתָּא — נָיֵים. אֲמַר: שְׁמַע מִינַּהּ, לָאו אוֹרַח אַרְעָא לְמֶעְבַּד הָכִי. ״וְרַחֲמָיו עַל כָּל מַעֲשָׂיו״ כְּתִיב.
Rabbi Elazar said that the Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry during the days of Balaam the wicked, for had I become angry, there would have been no remnant or survivor remaining among the enemies of Israel, a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled. The Gemara relates: A certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood would upset him by incessantly challenging the legitimacy of verses. One day, Rabbi Yehoshua ben Levi took a rooster and placed it between the legs of the bed upon which he sat and looked at it. He thought: When the moment of God’s anger arrives, I will curse him and be rid of him. When the moment of God’s anger arrived, Rabbi Yehoshua ben Levi slept. When he woke up, he said to himself: Conclude from the fact that I nodded off that it is not proper conduct to do so, to curse people, even if they are wicked. “His mercy is over all His creations” (Psalms 145:9) is written even with regard to sinners.
סוטה י״ד א
Sotah 14a
The Gemara expounds how one should imitate Hashem's attributes, emphasizing compassionate action and kindness. It serves as a Chazal basis for understanding divine goodness as a model of benevolence, not only a selective favor.
אֶלָּא, לְהַלֵּךְ אַחַר מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא: מָה הוּא מַלְבִּישׁ עֲרוּמִּים, דִּכְתִיב: ״וַיַּעַשׂ ה׳ אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כׇּתְנוֹת עוֹר וַיַּלְבִּשֵׁם״ — אַף אַתָּה הַלְבֵּשׁ עֲרוּמִּים. הַקָּדוֹשׁ בָּרוּךְ הוּא בִּיקֵּר חוֹלִים, דִּכְתִיב: ״וַיֵּרָא אֵלָיו ה׳ בְּאֵלֹנֵי מַמְרֵא״ — אַף אַתָּה בַּקֵּר חוֹלִים. הַקָּדוֹשׁ בָּרוּךְ הוּא נִיחֵם אֲבֵלִים, דִּכְתִיב: ״וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ״ — אַף אַתָּה נַחֵם אֲבֵלִים. הַקָּדוֹשׁ בָּרוּךְ הוּא קָבַר מֵתִים, דִּכְתִיב: ״וַיִּקְבֹּר אוֹתוֹ בַּגַּי״ — אַף אַתָּה קְבוֹר מֵתִים.
Duties of the Heart, Fourth Treatise on Trust 5:11
One who trusts in Hashem is beloved by all classes of people because they are secure in His protection, their heart is whole in their faith, and they fear neither for their families nor their possessions; when such a person trusts in Hashem and Hashem trusts in them, they love each other, as it says "and he who trusts in Hashem—mercy surrounds him.
וְהַשִּׁשִּׁי כִּי הַבּוֹטֵחַ בֵּאלֹהִים הוּא אָהוּב לְכָל כִּתּוֹת בְּנֵי אָדָם וְדַעְתָּם נוֹחָה עָלָיו מִפְּנֵי שֶׁהֵם בְּטוּחִים מֵהַזָּקָתוֹ וְלִבָּם שָׁלֵם מֵחֲמָתוֹ וְלֹא יִפְחֲדוּ מִמֶּנּוּ עַל נְשֵׁיהֶם וְעַל מָמוֹנָם. וּכְשֶׁהוּא בָּטוּחַ מֵהֶם וְהֵם בְּטוּחִים מִמֶּנּוּ יֹאהֲבֵם וְיֹאהֲבוּהוּ כְּמוֹ שֶׁכָּתוּב (תהלים לב י) וְהַבּוֹטֵחַ בַּה׳ חֶסֶד יְסוֹבְבֶנּוּ.
מורה נבוכים, חלק ג' י״ז — ד"ה סיכום 27 הבן את דעתי עד
Guide for the Perplexed, Part 3 17:13
Rambam explains providence in a way that links a person's attachment to God with the extent of divine supervision experienced. The passage is often used to show that providence is not identical for everyone in the same way.
סיכום 27 הבן את דעתי עד תומה, כי איני מאמין שמשהו נעלם ממנו יתעלה ואיני מייחס לו אין אונים, אלא אני מאמין שההשגחה הולכת אחר השכל ודבֵקה בו. משום שההשגחה אינה אלא ממשכיל, וכזה שהוא שׂכל בתכלית השלמות שאין שלמות אחריה. ואם כן כל מי שיגיע אליו משהו מאותו שפע – לפי מידת השכל שהגיע אליו, תגיע אליו ההשגחה. זוהי הדעה התואמת לדעתי את המושכל ואת לשונות התורה. 28 ואילו באותן דעות הנזכרות לעיל יש הפרזה וגירעון. הפרזה) או הפרזה המביאה לבלבול גמור ולהכחשת המושכל ולהתעקשות נגד המוחש; גירעון) או גירעון גדול המחייב האמנות רעות מאוד לגבי האלוה, וקלקול סדר מציאות האדם, ומחיית כל מעלות האדם, המידותיות והשכליות. כוונתי לדעה של מי שהסיר את ההשגחה מפרטי האדם והשווה בינם ובין פרטי שאר מיני בעלי החיים.
Understand thoroughly my theory, that I do not ascribe to God ignorance of anything or any kind of weakness; I hold that Divine Providence is related and closely connected with the intellect, because Providence can only proceed from an intelligent being, from a being that is itself the most perfect Intellect. Those creatures, therefore, which receive part of that intellectual influence. will become subject to the action of Providence in the same proportion as they are acted upon by the Intellect. This theory is in accordance with reason and with the teaching of Scripture, whilst the other theories previously mentioned either exaggerate Divine Providence or detract from it. In the former case they lead to confusion and entire nonsense, and cause us to deny reason and to contradict that which is perceived with the senses. The latter case, viz., the theory that Divine Providence does not extend to man, and that there is no difference between man and other animals, implies very bad notions about God; it disturbs all social order, removes and destroys all the moral and intellectual virtues of man.
חובות הלבבות, שער רביעי - שער הביטחון א׳-ה׳
Duties of the Heart, Fourth Treatise on Trust 1-5
Bahya ibn Paquda develops bitachon as a relationship of reliance on God's goodness and care. He argues that trusting God changes how a person experiences divine benevolence and security.
וְשֶׁנְּדִיבוּתוֹ כּוֹלֶלֶת וְחַסְדּוֹ סוֹבֵב כְּמוֹ שֶׁנֶּאֱמַר (תהלים קמה ט) טוֹב ה׳ לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו, וְאָמַר (תהלים קלו כה) נֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ, וְאָמַר (תהלים קמה טז) פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן. וְכַאֲשֶׁר יִתְבָּרֵר זֶה לָאָדָם וְתִתְחַזֵּק הַכָּרָתוֹ בַּאֲמִתַּת חֶסֶד הַבּוֹרֵא יִבְטַח בּוֹ וְיִמְסֹר אֵלָיו וְיַנִּיחַ הַנְהָגָתוֹ עָלָיו וְלֹא יַחְשְׁדֵהוּ בְּדִינוֹ וְלֹא יִתְקַצֵּף עַל בְּחִירָתוֹ לוֹ כְּמוֹ שֶׁאָמַר דָּוִד עָלָיו הַשָּׁלוֹם (תהלים קטז יג) כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם ה׳ אֶקְרָא, וְאָמַר (תהלים קטז ג-ד) צָרָה וְיָגוֹן אֶמְצָא וּבְשֵׁם ה׳ אֶקְרָא.
That His generosity is universal and His kindness is all-embracing, as written "The L-ord is good to all, and His mercies are on all His works" (Tehilim 145:9) and "Who gives food to all flesh, for His kindness endures forever" (Tehilim 136:25), and "You open Your hand and satisfy every living thing [with] will (i.e. the good He bestows is not in a stingy way, according to basic need, but rather like His will - PL)" (Tehilim 145:16). When one clarifies this to himself, and his recognition in the true kindness of the Creator will be strong - he will place his trust in Him, give himself up completely to Him, and leave the guidance of his life to Him, never suspect Him in His judgments, nor be upset by what He has chosen for him, as David said (on the good - TL) "I will lift up the cup of salvation and call upon the name of the L-ord" (Tehilim 116:13), and (on the bad - TL) "I found trouble and sorrow and call upon the name of the L-ord" (Tehilim 116:3-4).
הכוזרי ג׳:י״א-י״ב
Kuzari 3:11-12
The Kuzari distinguishes between philosophical knowledge of God and the living relationship made possible through commandment, prayer, and closeness. It suggests that divine beneficence is most fully encountered in relational faithfulness and trust.
(יב) אָמַר הַכּוּזָרִי: כְּמוֹ זֶה יִחְיֶה בַגָּלוּת חַיִּים עֲרֵבִים וְיֶאֱרֶה פְּרִי תּוֹרָתוֹ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, וּמִי שֶׁהוּא סוֹבֵל הַגָּלוּת מִתְקַצֵּף, כִּמְעַט שֶׁהוּא מַפְסִיד עוֹלָמוֹ וְאַחֲרִיתוֹ.
12. Al Khazari: In this manner he lives a happy life even in exile; he gathers the fruit of his faith in this world and the next. He, however, who bears the exile unwillingly, loses his first and his last rewards.
נפש החיים, שער א ג׳ — ד"ה כן בדמיון זה כביכול ברא הוא
Nefesh HaChayim, Gate I 3:1
R. Chaim of Volozhin presents man's deeds, intention, and attachment to God as shaping the flow of divine influence and providence. This gate is especially relevant to how trust and spiritual attachment affect the reception of goodness.
כן בדמיון זה כביכול ברא הוא יתברך את האדם והשליטו על רבי רבוון כחות ועולמות אין מספר. ומסרם בידו שיהא הוא המדבר והמנהיג אותם עפ"י כל פרטי תנועות מעשיו ודבוריו ומחשבותיו וכל סדרי הנהגותיו הן לטוב או להיפך ח"ו. כי במעשיו ודבוריו ומחשבותיו הטובים הוא מקיים ונותן כח בכמה כחות ועולמות עליונים הקדושים ומוסיף בהם קדושה ואור כמ"ש (ישעי' נ"א) ואשים דברי בפיך גו' לנטוע שמים וליסוד ארץ. וכמאמרם ז"ל אל תקרא בניך אלא בוניך כי המה המסדרים עולמות העליוני' כבונה המסדר בנינו ונותנים בהם רב כח.
According to this model, He (blessed be He), as it were, created man and appointed him to rule over the multitude of powers and numberless worlds, and assigned them to him so that he should be their spokesman and govern them via all the minute details of his actions, speech, thoughts, and the larger scale aspects of his behavior, whether for good, or (heaven forefend) for the opposite. For via his positive actions, speech and thoughts he fulfills and invests strength in a number of supernal and holy powers and worlds, and adds holiness and light to them, as is written (Yeshayahu 51:16): “and I will place my words in your mouth... to plant the heavens and lay the foundations of the earth.” And in the words of the sages: (Berakhot 64a): “Call them ‘your builders’ rather than ‘your sons’” for they arrange the lofty worlds as a builder arranges his structure and invests it with great strength.