Everything Controlled by G-d?

 Rambam (#436): This that you say that not everything that a person does is determined by Heaven is absolutely true. That is why a person receives reward if he goes in the good path and is punished if he goes in the bad path. All of a man's deeds are included in the category of Fear of Heaven. Ultimately all actions are either mitzvos or sins. Therefore, this expression of our sages that "Everything is in the hands of Heaven" is referring the events of the world and nature. For example the world of vegetables, animals, spirits, mazel and spheres as well as angels are totally controlled by Heaven. We have already discussed this at length in the commentary to Pirkei Avos 1:13, 3:18–19, and 4:28 Shemonah Perakim #8 as well as in Mishna Torah [Beginning of Hilchos Teshuva Chapter 5]. Whoever ignores my explanation based on established principles and instead searches amongst agada and medrash or the words of the Gaonim until he finds something which seems to contradict my cogent exposition is committing suicide and deservedly suffers the consequences. … When he finds verses of the prophets or statements of our sages which seem to contradict the foundation he should examine and analyze carefully until he can properly reconcile them with the words of the Torah. If he fails to find reconciliation, he should simply say that he doesn't understand properly the words of the prophet or the sage and that their words are not to be understood literally. …

Rambam (|Shemoneh Perakin 8) The Mutakalllimun are, however, of a different opinion in this regard, for I have heard them say that the Divine Will is constantly at work, decreeing everything from time to time. We do not agree with them, but believe that the Divine Will ordained everything at creation, and that all things, at all times, are regulated by the laws of nature, and run their natural course, in accordance with what Solomon said, "As it was, so it will ever be, as it was made so it continues, and there is nothing new under the sun".  

Rambam (Shemoneh Perakin 8) The statement found in the sayings of the Rabbis, "All is in the power of God except the fear of God" is, nevertheless, true, and in accord with what we have laid down here. Men are, however, very often prone to err in supposing that many of their actions, in reality the result of their own free will, are forced upon them, as, for instance, marrying a certain woman, or acquiring a certain amount of money. Such a supposition is untrue. If a man espouses and marry a woman legally, then she becomes his lawful wife, and by his marrying her he has fulfilled the divine command to increase and multiply. God, however, does not decree the fulfillment of a commandment. If, on the other hand, a man has consummated with a woman an unlawful marriage, he has committed a transgression. But God does not decree that a man shall sin. Again, suppose a man robs another of money, steals from him, or cheats him, and then uttering a false oath, denies it; if we should say that God had destined that this sum should pass into the hands of the one and out of the possession of the other, God would be preordaining an act of iniquity. Such, however, is not the case, but rather that all of man's actions, which are subject to his free will, undoubtedly either comply with, or transgress, God's commands; for, as has been explained in Chapter II, the commands and prohibitions of the Law refer only to those actions with regard to which man has absolute free choice to do, or refrain from doing. Moreover, to this faculty of the soul (i. e. the freedom of the will) "the fear of God" is subservient, and is, in consequence, not predestined by God, but, as we have explained, is entirely in the power of the human free will. By the word "all", the Rabbis meant to designate only natural phenomena which are not influenced by the will of man, as whether a person is tall or short, whether it is rainy or dry, whether the air is pure or impure, and all other such things that happen in the world, and which have no connection with man's conduct.