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HH
Rabbi Nachman mocked people that carried questions on G-d, as if HY can be fathomed by them at all. The very intellect we have is a creation of G-d, and if a person would be able to comprehend G-d that would mean G-d was that trite GF.
The Torah says that there was great sanctification of the Name of G-d by the death of Nuduv and Aveyhoo on the day of the inauguration of the Tabernacle. Our Sages revealed that these two holy tzaddikim, the sons of Aaron, were in some aspects even greater than Moses and Aron, and when justice was met out to them, the Name of G-d gained more awesome reverence and sanctity. If such is the fate of such holy people - one can only ponder and be baffled by the awesomeness of the Divine traits that HY governs with. (See Rashi on Numbers 20:13).
Similarly we find our holy Sages listing different stringencies that the Torah levies, and they exclaim, if that is so for the bad, it can now be established how radically amazing the goodness is (See Rashi on Leviticus 5:17).
The Ramchal revealed in many places that all the bad in the world that we see and experience is just hallucination, like a dream, for in reality there is no bad, there is only the Goodness of HY, and HY in His Goodness created the greatest possible misconception of bad, so that when ultimately it will be clear that there it was no bad, the absolute supreme Goodness of G-d will be proven as One and Only. The Ramchal makes it clear that it is not that in the end everything will be good, but that it will be clear that the very things that were perceived as bad were in reality good. (Like Rabbainus says on higdeel Hashem Laasoas eem aileh - it will be clear to the gentiles in the future that all their greatness that G-d gave them, was in reality greatness accorded to the Jews). This means that the bad things are vessels for such goodness - that when the goodness is realized there is not even a trace element of any bad. (The late R' Noach Weinberg - my mother's uncle - has a great series called the five levels of pleasure - and he gives a very good parable of a person saving someones life, but in doing so he spoiled his honeymoon, and all his fancy clothes etc. because he has to jump into a very polluted river etc. - but for the rest of his life he will revel in this, and every extra thing that he lost and forfeited will add more to the exhilaration of the experience).
That means when we confront a very terrible evil, we can only deduce from it, that G-d has such an amazing Goodness that he will reveal, something so far beyond our current capacity of comprehension that we can't even begin to fathom, and that Goodness is so amazing that this apparent atrocity was the only vessel for this Goodness, and when that Goodness is realized there won't even be a trace element of any bad at all.
May the Holy Merciful One G-d show us only His Kindness - as we currently perceive kindness - as Yakov told his children (Genesis 43 - as explained in Likutay Moharan, volume 2, Torah 62).
Na Nach Nachma Nachman MeUman!
Rabbi Nachman mocked people that carried questions on G-d, as if HY can be fathomed by them at all. The very intellect we have is a creation of G-d, and if a person would be able to comprehend G-d that would mean G-d was that trite GF.
The Torah says that there was great sanctification of the Name of G-d by the death of Nuduv and Aveyhoo on the day of the inauguration of the Tabernacle. Our Sages revealed that these two holy tzaddikim, the sons of Aaron, were in some aspects even greater than Moses and Aron, and when justice was met out to them, the Name of G-d gained more awesome reverence and sanctity. If such is the fate of such holy people - one can only ponder and be baffled by the awesomeness of the Divine traits that HY governs with. (See Rashi on Numbers 20:13).
Similarly we find our holy Sages listing different stringencies that the Torah levies, and they exclaim, if that is so for the bad, it can now be established how radically amazing the goodness is (See Rashi on Leviticus 5:17).
The Ramchal revealed in many places that all the bad in the world that we see and experience is just hallucination, like a dream, for in reality there is no bad, there is only the Goodness of HY, and HY in His Goodness created the greatest possible misconception of bad, so that when ultimately it will be clear that there it was no bad, the absolute supreme Goodness of G-d will be proven as One and Only. The Ramchal makes it clear that it is not that in the end everything will be good, but that it will be clear that the very things that were perceived as bad were in reality good. (Like Rabbainus says on higdeel Hashem Laasoas eem aileh - it will be clear to the gentiles in the future that all their greatness that G-d gave them, was in reality greatness accorded to the Jews). This means that the bad things are vessels for such goodness - that when the goodness is realized there is not even a trace element of any bad. (The late R' Noach Weinberg - my mother's uncle - has a great series called the five levels of pleasure - and he gives a very good parable of a person saving someones life, but in doing so he spoiled his honeymoon, and all his fancy clothes etc. because he has to jump into a very polluted river etc. - but for the rest of his life he will revel in this, and every extra thing that he lost and forfeited will add more to the exhilaration of the experience).
That means when we confront a very terrible evil, we can only deduce from it, that G-d has such an amazing Goodness that he will reveal, something so far beyond our current capacity of comprehension that we can't even begin to fathom, and that Goodness is so amazing that this apparent atrocity was the only vessel for this Goodness, and when that Goodness is realized there won't even be a trace element of any bad at all.
May the Holy Merciful One G-d show us only His Kindness - as we currently perceive kindness - as Yakov told his children (Genesis 43 - as explained in Likutay Moharan, volume 2, Torah 62).
Na Nach Nachma Nachman MeUman!
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