It states (23:25) ְָךְמַחל ֶתא ַ ךְֵרוּב ֶםֱלֹקיכא 'ה ֵתא ֶּםַדְתֲבוַע ִָּרְבֶּךִקמ ָהֲלַחמ ִיִרֹתֲסוַה ֶָיךֵיממ ֶתוְא, "You shall worship Hashem, your G-d, and He will bless your food and your drink, and I will remove illness from your midst." Notice, how in this pasuk, Hashem is called "He" and "I". The pasuk begins ְָךְמַחל ֶתא ַ ךְֵרוּב, "He will bless your food," and then it states ִָּרְבֶּךִקמ ָהֲלַחמ ִיִרֹתֲסוַה, "I will remove illness from your midst."
The Beis Elokim (Shaar HaTefillah ch.1) explains that Hashem's hashgachah pratis is extra close and more revealed for those who suffer. The end of the pasuk refers to someone ill, stating, "I will remove illness." The beginning of the pasuk discusses receiving Hashem's brachos. When everything is good, and Hashem is bestowing His blessings, Hashem's hashgachah on a Yid isn’t as revealed.
It can be compared to when a person has several children, and one of them is ill, r'l. The parents' mind is more focused on this child. Hashem, too, is closer to those who go through hard times.
It states (Tehillim 23:2-4) ֵימ ַלע ֵנִייַרְבִּיצ ֶאׁדֶּש בִּנְאוֹת ְׁמוֹש ַןַעלְמ ֶקֶדצ ֵיְגְּלַעבְמ ֵנִייַנְח ֵבׁוֹביְש ִׁיְשנַפ ,ֵנִיֲליְנַה ֻחוֹתְנמ, "He causes me to lie down in green pastures; He leads me beside still waters. He restores my soul; He leads me in paths of righteousness for His name's sake." ְָךִׁבְטש ָּדִיִמע ָּהַתא כִּי ָער ָאִירא לֹא ָוֶתַלְמצ בְּגֵיא ֵ ךְֵלא כִּי גַּם ֻנִיֲמיְנַח ָּהֵמה ֶָּךַנְתְׁעִשוּמ, "Even when I walk in the valley of darkness, I will fear no evil for You are with me; Your rod and Your staff - they comfort me."
In these pesukim, as well, Hashem is referred to as "He" which is נסתר לשון, a concealed manner, and then it refers to Hashem with "I" and "You" which is נוכח לשון, where we are talking directly to Hashem. The explanation is the same as we wrote above. The first two pesukim discusses Hashem's kindness, that Hashem leads him on green pastures and beside still waters, etc. At these times, Hashem's hashgachah pratis is less, and we refer to Hashem from the distance, "He." But when one goes through hard times, Hashem's hashgachah is immensely upon him, and we refer to Hashem as 'You."
Hashem's closeness in times of suffering
The Gemara proves that Hashem will be with us at the redemption from the pasuk (Devarim 30:3) 'ה ושב שבותך את אלקיך, "Hashem, your G-d, will bring back your captivity.' It doesn't state והשיב, that Hashem will return the exiles, rather ושב, 'He will return.' This teaches us that Hakadosh Baruch Hu עמהן שב, will return with the Yidden from galus."
The question arises, why indeed will the Shechinah remain with us during our redemption? Both reasons mentioned above do not apply. We will no longer require special protection and won’t be downtrodden. The Maharal explains that there is a third reason Hashem is with the Jewish nation. It is because Hashem and the Jewish nation have a firm bond and connection that can never be severed. The Jewish nation is called ישראל, which has Hashem's name in it (the name ל"א) and this is a chain that connects us to Hashem. Therefore, also during redemption, Hashem will be with us because Hashem and the Jewish nation are eternally connected.
The Maharal (Netzach Yisrael ch.10) writes, "The Gemara (Megillah 29.) states: 'Come and see how beloved the Jewish nation is to Hashem. Wherever they went to galus, the Shechinah went with them. They went to Mitzrayim, the Shechinah went with them as it states (Shmuel 1 2:27) אביך לבית נגליתי הנגלה במצרים בהיותם, "So said Hashem: 'Didn't I appear to the house of your father, when they were in Mitzrayim...?" They were exiled to Eilam, and the Shechinah was with them, as it states (Yirmiyahu 49:38) בעילם כסאי ושמתי, "I placed my throne in Eilam.' They were exiled to Bavel, and the Shechinah was with them as it states (Yeshayahu 43:14) שולחתי למענכם בבלה, "For you, I sent to Bavel.' They were exiled to Edom, and the Shechinah was with them as it states (Yeshayahu 63:1) מאדום בא זה מי מבצרה בגדים חמוץ, 'Who is this coming from Edom, with soiled garments from Batzra..." The Gemara concludes, ליגאל עתידין כשהן ואף עמהן שכינה, "Even when they will be redeemed in the future, the Shechinah will be with them."
The expression אף, "Even" indicates this is a chiddush. The Rashba z'l asks that it doesn't seem to be a chiddush! It seems obvious that Hashem will be with us at the redemption. If Hashem was with us during the hard times, in galus, certainly Hashem will be with us in the peak of our glory!
The Maharal writes, "I say... there is more reason for Hashem to be with the Jewish nation when they are in galus than at redemption." According to the Maharal, the Gemara should be read literally. There is a greater chiddush that Hashem will be with us at the time of redemption because it is more natural for Hashem to be with us during times of suffering.
This is as it states (Tehillim 41:4) ערש על יסעדנו 'ה דוי, "Hashem will support him on his sickbed." The Gemara (Shabbos 12:) learns from this pasuk that Hashem is above an ill person's head. He is closer to the sick and suffering than those without these problems.
The Maharal writes, "This is for two reasons. Firstly, whoever needs to be watched and cared for, Hashem's hashgachah is greater over him. The second reason is that it states דכא את אשכון רוח ושפל, "I dwell with the crushed and humble in spirit.' This is Hashem's way, to dwell with the downtrodden and suffering. Therefore, the ill person who is a דכא, crushed, Hashem is particularly close to him. For both reasons, it is more reasonable that the Shechinah will be with us in galus than during the redemption. In galus, we need to be guarded, so the goyim won't harm us. Furthermore, we are downtrodden and crushed in the galus, and Hakadosh Baruch dwells with the רוח ושפל נדכא, 'the crushed and humble in spirit'. Therefore, one might think that when we are redeemed from galus the Shechinah won't be with us. Therefore, the Gemara tells us that the Shechinah will remain with us even then."
