WRITTEN BY SHMUEL T. ADLER

In Part 1 we spoke about the idea that G-d did not give mitzvos with the intention to cause us stress. Mitzvos should be done in the proper way so that they will not be a cause of one’s stress.

Here is a great example of this. R’ Simcha Hexter shlit”a recalls hearing from HaRav Yaakov Hopfer shlit”a (from Baltimore, MD) the following. Generally, when one invites guests for Shabbos, it can create pressure on the wife causing her to feel that she must make extra types of nice foods. When the K’Sav Sofer’s son was getting married, the K’sav Sofer gave his son this advice – whenever you would like to have guests, tell your wife that she should just prepare more of the same types of foods which she normally prepares, rather than making special nice types of foods. This way she will not need to feel any extra pressure!

Part 2 discussed how this idea really reaches much further, as can be understood from the saying “Derech Eretz Kadma L’Torah”. Not only are mitzvos not supposed to cause one stress, but to G-d the importance of a person’s emotional health comes even before the importance of the Torah! G-d loves us, and He wants us to be happy and healthy.

 Now we will bring out even more the loving relationship G-d has with each and every one of us.

G-d loves every single Jew, with a very deep and close, love.

I once heard Rav Asher Zelig Rubinstein Zt”l speak where he said a thought I will never forget. The posuk in Tehillim, in describing our relationship with G-d, says “Like a baby nursing from its mother”. The bond which is formed when a baby nurses from its mother is an extremely close bond. The baby is enveloped in its mother’s warm, loving embrace, while receiving life-saving sustenance from its mother. This, says Rav Rubenstein, is the same bond which we have with G-d! We are always, constantly enveloped in G-ds close, warm, loving embrace! G-d is always there with us, hugging us!

If a person would try to stop and imagine this when times get rough or just on a regular day this thought can be so warming and comforting.

Everyone has heard these famous sayings “G-d desires only our good”; “Everything that G-d does is for the best”; and “Even in the worst of circumstances one must never give up hope from G-d’s salvation”. We are taught that if something bad happens it really only seems bad to us, however in the larger scheme of things which only G-d could truly know, it is really good.

There is a question on this. If one finds themselves in a difficult situation, these “sayings” tell us that one must believe that it is for their best, and they should not give up – G-d’s salvation can come any moment and their situation will improve. But how is one meant to believe that one’s situation at any moment will improve; maybe it will remain difficult, however in the bigger picture which only G-d could understand, this is for the best?!

Rav Yitzchok Berkowitz shlit”a (from Sanhedria Murchevet) answers that when we say that G-d desires our good, that means that G-d desires for us that which is the total and absolute epitome of good. If something is good in the larger picture however to us it seems bad, in our eyes it is bad and thus there is some aspect of bad in it. Then this isn’t the total, absolute epitome of good, which G-d desires for us. Therefore, although, it’s true if one finds themselves in a difficult situation they are meant to believe that it’s for their best; but they must also believe that at any moment G-d will save them – and the manner in which G-d will save them will be that which is the total, absolute, best, both in the larger picture as well as according to that which we can understand; because that is what G-d desires for us. What a fundamental idea! G-d desires for us the total absolute best and that means that to us as well, in our limited understanding, it is the best!

The Rambam says that if one wants to come to love G-d they should go and study the wonders of nature. For many years something about what the Rambam says bothered me. One can go and study the wonders of nature, and it may be awe inspiring, yet the connection of this bringing one to loving G-d seemed far-fetched to me?! Logically it can prove that G-d must have created the world, but it’s hard to grasp how this would bring one emotionally to love G-d.

Recently I thought of something phenomenal, which helped me to easier understand the Rambam. If we combine what the Rambam says together with the aforementioned point which HaRav Asher Zelig Rubenstein brought out from the pasuk in Tehillim, it produces an amazing idea! Our relationship with G-d is like a baby nursing from it’s mother, as if we are enveloped in G-d’s warm, loving embrace. This thought as well can be hard to properly relate to. G-d isn’t physical – we can’t see or touch G-d; It seems very conceptual.. This makes it extremely difficult to feel the closeness and loving embrace which G-d is enveloping us in. Here is where the Rambam comes in – When one study’s nature it will bring one to loving G-d. Nature is extremely complicated and very beautiful. The depth and complicate make-up of nature proves that it was all created by G-d. G-d created a beautiful world for us because of His great love for us! Thus, in a way, nature can be looked it as an “extension” of G-d and His love for us. Nature, which is symbolic of G-d’s love, is much more tangible! In essence, when one looks at nature one is seeing a very physical representation of G-d’s incredible love for us! We are always enveloped and surrounded all over by nature! One does not have to go far to feel the great feeling of warmth and security which comes from feeling surrounded all over by G-d’s loving embrace!

L’zchus Refua Sheleima Yehoshua Ben Nechama Aliza; L’iluy Nishmas Chaim Pinchos ben Yaakov Yitzchok