Jasidut sobre Isaías 14:24

The person who believes in God with perfect faith will not find all his suffering unbearable, for whatever he experiences, he knows that it is for his best. This is because all of person’s suffering is really for his own good, and his soul even agreed to it before he was created. This is as it is written in the Talmud (Rosh Hashanah, 11a), “Rabbi Yehoshua ben Levi said, all creatures were created in their full stature, by their own agreement, and with full knowledge of their form and character.” Rashi and the Tosafot explain that before anything comes into the world, it is asked if it wants to be created, and it says yes. Tosafot explains, “in their full form and character,” to mean, “in the beauty of their growth.” Rashi also notes (Hulin, 60a) that “with full knowledge of their form and character,” means, with the form that this particular creation chose for itself. Even though the Talmud (Eruvin, 13a) writes that it would have been easier for man to never have been created, notice that it does not say, “it would have been better,” but rather, “it would have been easier.” When man realizes that this world is a place in which he must accept total responsibility, and that the danger [of failing] is constant, then certainly, from the perspective of this world, it would have been easier were he never created. Yet, in his root, the place where his soul is attached, he agreed that it was in his better interest to be created than not, for behold, he was created in his full form and character. He knew and accepted all the risks and responsibilities.⁴³⁸Even though the author speaks of this knowledge being present to the soul before birth, the implication is that it is still available to a person, when they can still access this awareness, if they see creation through the eyes of faith, which entails a cognitive shift in apprehending reality. From God’s point of view, every soul will ultimately be refined for the good. Even after he has sinned a lot, God thinks of ways to insure that he will not be irrecoverably pushed away from Him, as it is written in the Zohar (Saba d’Mishpatim, 106a): We are taught that nothing in the world stands in the way of repentance (teshuva), and that God certainly accepts everyone. If a person returns to God, then the path of life is open before him. Even if he is blemished by sin, it is all fixed, and it all returns to its pristine state of existence. Even if God had vowed to punish someone who transgressed a major sin, repentance corrects this, as it is written (Yeshayahu, 14:24), “The Lord of Hosts has advised, who shall annul it?” This mystery is greatly hidden.