The most famous issue concerning trust in God is when does one do "effort" [Hishtadlut]? This is an argument among rishonim [first authorities. i.e. authors from the Middle Ages] And it is a known fact that concerning any argument among rishonim each is "the words of the Living God" so you do not expect to find a resolution. [note 1] [The way this is referred to in Hebrew is "a machloket Rishonim" "argument of first authorities". Once you have gotten to the point something is a Machloket Rishonim that is the resolution of the discussion.]
For example if you find an argument between the Ri and Rabbainu Tam you do not expect to find a complete solution. You rather expect to find support for one or the other. You never expect to disprove one or the other. If one thinks he has disproved a Rishon that means he is either stupid or insane. [note 2]
[It would be like today if someone says they can accurately predicate the value of a stock or the whole stock market in the ten ten years. They simply means the fellow thinks he is a lot smarter than he really is.]
[I do not know the reason for this. It probably has to do with a fact noted by Michael Huemer that the logic of the Middle Ages was always logically rigorous. The problems had to do with the beginning axioms. After the Middle Ages the axioms always sound a lot better but the logic is almost always circular.
Notes:
[note 1] The idea of "these and these are the words of the living God" comes from the Gemara in terms of arguments among the sages of the Gemara or Mishna. The idea is that even if it has been decided that the law is like or or the other, that does not mean the other was wrong. Rather "both are the words of the living God" even though the law was decided by one.]
[note 2] This does not apply to "achronim" people that wrote after the Beit Yoseph [Rav Yoseph Karo].[After the Middle Ages] They can be wrong and often are.
For example if you find an argument between the Ri and Rabbainu Tam you do not expect to find a complete solution. You rather expect to find support for one or the other. You never expect to disprove one or the other. If one thinks he has disproved a Rishon that means he is either stupid or insane. [note 2]
[It would be like today if someone says they can accurately predicate the value of a stock or the whole stock market in the ten ten years. They simply means the fellow thinks he is a lot smarter than he really is.]
[I do not know the reason for this. It probably has to do with a fact noted by Michael Huemer that the logic of the Middle Ages was always logically rigorous. The problems had to do with the beginning axioms. After the Middle Ages the axioms always sound a lot better but the logic is almost always circular.
Notes:
[note 1] The idea of "these and these are the words of the living God" comes from the Gemara in terms of arguments among the sages of the Gemara or Mishna. The idea is that even if it has been decided that the law is like or or the other, that does not mean the other was wrong. Rather "both are the words of the living God" even though the law was decided by one.]
[note 2] This does not apply to "achronim" people that wrote after the Beit Yoseph [Rav Yoseph Karo].[After the Middle Ages] They can be wrong and often are.
