|Ramchal Da'at Tevunot Text V|
|Written by Rabbi Avraham Brandwein|
This is therefore the question of the Neshamah: How does Hashem run the world? We can now add another important point. The truth is, that in order to come to the truth, to understand it, a person must first of all,
believe. Meaning, there are two levels of Emunah, of believing.
The first level is to believe because we were thus commanded, even if we don't understand, meaning, that our minds and our feelings cannot see that a particular experience was for our benefit. Nevertheless, we are commanded to believe that Kol Mah deAvid Rachmana LeTav Avid (everything that the Compassionate One does is for the good). That everything is from heaven, that nothing happens below without something first happening above, as our chachamim said, "A person does not even receive a knock on his finger without it having been decreed first above." That everything is for the Good even if we do not see it.
After this, there is a higher level, when a person comes to the level of understanding. When he sees the end results of a thing, he grasps how it could only have come about after a prior hester (a divine concealment) or an evil occurrence. He understands now that these things only appeared to contradict the principle of Kol Mah deAvid Rachmana LeTav Avid because, when they were happening, he couldn't possibly have seen what would result from them.
This is similar to a man who does not understand how to make a piece of clothing. If he happens to see a tailor cutting cloth for a suit, he will think that the tailor is ruining a perfectly good piece of material. The truth is, however, that this destructive act is really a tikkun (a fixing, something that is for an ultimate good).
This is similar to what we see concerning the laws of Shabbat. The Halachah is that only one who destroys something for the sake of fixing it has done an actual melachah on Shabbat. Whereas if someone just destroys something, this is not considered a melachah.
Another example is if someone who knows nothing about agriculture will see a farmer planting seeds in the ground, he will imagine that that is the end of that seed.
He could also taste a fruit which is bitter because it is still unripe, and think that it will never be fit for consumption.
But when it is seen as part of a purposeful process of Ultimate Good, it is no longer considered evil, but good. This is the second level of Daat, of knowing and understanding, that the Neshamah wishes to acquire, "a rational understanding that would be intellectually satisfying."