Nature

Yeshayahu HaNavi^[1] encouraged us to “raise our eyes to the heavens and consider who created them.” Though some suggest that matter came into existence without heavenly intervention, it is hard to imagine the full complexity and diversity of the universe developing on its own.

Rebbe Akiva^[2] made this point to a heretic who asked for definitive proof of Hashem’s creation. Rebbe Akiva responded by asking the questioner to prove that a weaver had knitted his shirt. Rebbe Akiva explained that just as a shirt proves the weaver's existence, a house reflects its builder, and a door indicates the carpenter, so the world demonstrates the existence of a creator.

Following Rebbe Akiva’s lead, Rabbeinu Bachya^[3] compares the world to a book. Just as a novel could not possibly emerge naturally from ink spilled on paper, the world could not have coalesced independently.

The universe is impressive on two levels: the macro and the micro. Its sheer size, even of the relatively small amount we know, is massive. Within just our planet, the number and diversity of creations and creatures is incredible. On the micro level, each creature has its own complexity — both when looked at as a whole and when studied on the cell or even atomic level.

The study of nature should inspire faith by helping appreciate its intelligent design.

In addition to faith, the Rambam^[4] adds that the study of nature’s macro and micro also stirs feelings of love and awe toward Hashem. Appreciation of the world’s totality evokes awe and humility, while appreciation of the complexity of each creation inspires love. The telescope evokes awe; the microscope inspires love.

Man

We have seen why the study of science is so essential.^[5] The strength of our belief in and closeness to Hashem hinges upon appreciating His creation. The study of humanities is also important because it helps us appreciate the greatness of Hashem’s ultimate creation — man. As impressive as the rest of the world and its myriad of creatures is, human beings reflect an entirely different level of Hashem’s Hand.

Hashem created man in His own image.^[6] This includes the capacity for sophisticated creative thinking and speech coupled with sensitivity, reflectiveness, and the search for meaning. Though many creatures think, speak, and feel, humans do so on a higher level and are totally unique in their search for meaning. No other creature reflects upon the purpose of their existence and feels a need to lead a meaningful life. It is hard to imagine that the level of sophistication humans possess developed independently.

As these human characteristics reflect Hashem’s image, appreciating them reinforces our belief in and fosters awe and love for Hashem.

Life Experience

We can see Hashem not only through His creation of the world but also through His continued interaction with it.

We often experience surprising things: strange coincidences, unexpected events, unanticipated successes and failures, and original ideas that seem to come “out of nowhere.” All of these reflect Hashem’s Hand. Even though we don’t always understand why these things happen, we should be able to recognize them as extraordinary and appreciate them as reminders of Hashem’s existence. 

History

Hashem’s Hand is even more noticeable in history. Though we generally do not understand the true and full significance of events as they occur, we often gain a better appreciation in hindsight. Recognizing Hashem's Hand in history also helps us appreciate His presence in our own lives.

World history includes two components: the development of the physical world and humanity's experiences. Human history is significant because humans are significant. The Torah makes this point by repeating Hashem’s creation of man in His image in the pasuk that introduces Sefer Bereishit as a book (set within the context) of human history. Our history is important because we are the Godly beings of this world.

Though the history of all human beings is significant, the history of the Jewish people is uniquely important.  We are Hashem’s chosen people and His children, He pays special attention to us and our deeds. Our punishments and rewards, and our lows and highs, are more extraordinary than those of other nations and peoples. This is why the Torah commands us to study Jewish history.^[7]

Next week, we will iy”H examine in detail how a close study of Jewish history can help us see Hashem’s Hand in multiple ways.

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA.

His new book, Essentials of Judaism, can be purchased at rabbireuventaragin.com.

^[1] Yeshayahu 40:26. See also Tehillim 8:4 and 19:2.

^[2] Batei Medrashot, Chelek 2, Perek 5.

^[3] Chovot HaLevavot, Sha’ar HaYichud 6.

^[4] Hilchot Yesodei HaTorah 2:2.

^[5] Chovot HaLevavot, Sha’ar HaBechinah 2.

^[6] Bereishit 1:27, Avot 3:14.

^[7] Devarim 32:7–9. See also Yirmiyahu 6:15, Mor U'Ktziah O.C. 307, Mishna Berurah 307:58, R. Hirsch Devarim 32:7, Shu"t Aseh Lecha Rav 4:6, and Emunah U’Bitachon 1:8.