<br><br><div class="gmail_quote">On Dec 5, 2007 10:34 AM, David Riceman <<a href="mailto:driceman@att.net">driceman@att.net</a>> wrote:<br><blockquote class="gmail_quote" style="border-left: 1px solid rgb(204, 204, 204); margin: 0pt 0pt 0pt 0.8ex; padding-left: 1ex;">
<br><br>Let's consider the case of a person condemned to pick cotton his entire<br>life, brutally beaten by cruel taskmasters, underfed and overworked and<br>... (I'm sure you remember Uncle Tom's Cabin). In the passage I cited
<br>(Michtav Me'Eliyahu, vol. 4, pp. 98-102) Rabbi Dessler says that this<br>can be, not punishment, but part of the incomprehensible Divine Plan.<br>How then, can it also represent perfect justice?<br></blockquote></div>
<br>Consider the Case of of the 10 martyrs.<br>q: Zo Torah v'zo sechora?<br>a: I will turn you backinto Tophu tovohu- gzeirao hi milfanei kabluha!<br><br>Well what does this mean?<br>The story goes of a tailor who is falsely accused of steeling precous cuttings from the king's robe
<br>the king demans an expalnation and proof that his trusted tailor has not stolen anything.<br>The tailor defends himself: "I can prove everything is kosher but to do so will require disasembing the king's new royal robe and re-assembling the bolt"
<br><br>The king says to do so,. he does and his innocence is proven but the robe is gone back to its original form as a bolt of precious cloth.<br><br>Nimshal, HKBH creatd a free-will system. nitpicking on individual cases cannot be explained w/o unraveling the entire system. The world now has 6 billion and the impact of each event is far too complex to be massig at all. It's really pointless to discuss God's justice on a particualr event because of the overwhelming number of factoids involved.
<br><br>Perhaps if you get lucky and you have a lot of zechuyyos you will understand how Hashem's Justice is working but even Mose could only be massig in retrospect as per the Midrash v'ro'isa es achorai. <br>
<br>Virtually all religious/spiritual/philosophical systems says to give up controlling the external and to control the internal.<br><br>See Wikipedia on Epictetus<br><br><blockquote style="border-left: 1px solid rgb(204, 204, 204); margin: 0pt 0pt 0pt 0.8ex; padding-left: 1ex;" class="gmail_quote">
<p>The essence of Epictetus's psychology is revealed by two of his most frequently quoted statements:</p>
<blockquote>
<p>We are disturbed not by events, but by the views which we take of them.</p>
</blockquote>
<blockquote>
<p>I must die. Must I then die lamenting? I must be put in chains. Must
I then also lament? I must go into exile. Does any man then hinder me
from going with smiles and cheerfulness and contentment?</p>
</blockquote></blockquote>Psalm 145<br>Hanun v'rachum Hashem ...Tov Hashem lakol<br>Become affirmations of our Turst and bitachon that Hashem is doing the right thing regardless of the external events.<br><br>And there is the story of Rabbi Akiva and the candle/donkey/rooster and gam zu l'tovah.
<br><br>when one judges HKBH by events on C'V falls into shefot hashoftim,. Judging THE JUDGE! <br clear="all"><br>-- <br>Kol Tuv / Best Regards,<br><a href="mailto:RabbiRichWolpoe@Gmail.com">RabbiRichWolpoe@Gmail.com
</a><br>see: <a href="http://nishmablog.blogspot.com/">http://nishmablog.blogspot.com/</a>