There is a beautiful explanation found in the "Tzelach" (a commentary on the Talmud by Rav Yechezkel Landau) on Pesachim 50a, that I heard from my Rebbi. The Gemoro says that one of the differences between Olom Hazeh (This World) and Olom Haboh (The Next World) is the following.
"Rabi Acha bar Chanina said. . . In this world, on good tidings you recite (a blessing) 'Hatov V'Hameitiv - One Who is good and does good'. On bad tidings however, you recite 'Boruch Dayan HaEmes - Blessed be the True Judge'. In the Next World (the blessing) is all 'Hatov V'Hameitiv. "
The simple explanation (see Rashi s. v. "Kulo Hatov V'Hametiv") is that in this world there are both good and bad tidings, but in the world to come

there will be no bad tidings, consequently there will only be the blessing of "Hatov V'Hameitiv. "
However, the Tzelach asks the following question, which he heard from a great Magid of Brod, Rabbi Ephraim Reisher.
If this were the explanation, the main difference between Olom Haboh and Olom Hazeh is not the Brocho per se. Rather the main point is that in Olom Hazeh there will be good and bad tidings and in Olom Haboh there will only be good tidings. The Brocho is only a consequence of the main point. This being the case, the Gemoro should have just mentioned the main point about the good and bad tidings. We would realize the difference of the Brocho on our own.
Rav Reisher therefore explains this Gemoro in a novel way, which teaches us an important foundation.
From Hashem there is nothing intrinsically "bad". It is ultimately for our benefit. Even suffering is for our ultimate good to humble our Yetzer hara and to purify our Neshomo - Soul for Olom Habo. But a person in this world doesn't understand this truth and therefore views it as if it were "bad".
Compare this to a sick person who requires a medicine placed on his wound. Unfortunately, applying the medicine will cause him great pain. Only a fool will demand that it be removed. A wise person will endure it with patience and joy, knowing that only this medicine will eventually heal him. Suffering for our wickedness is such a medicine.
However, after one dies and gets to the Next World, he will see the truth. He had to endure a relatively short amount of suffering to be able to receive a great pleasure later. Consequently, he will thank Hashem now in retrospect for the so called "bad" that he complained about when it happened.
This is what our Gemoro is saying. In this World people recite the Brocho "Dayan Haemes" on "bad" tidings because when it happens it is viewed as coming from Midas Hadin-Divine Judgment.
But when one gets to the Next World it will be "all Hatov V'Hameitiv". All will then realize, that what happened before, in this world, was really for our benefit. Our conclusion will be, that retroactively the brocha should have been Hatov V'Hameitv.
As my Rebbi told us about someone who prayed to Hashem, "Hashem, please give me "good" that even I understand is good, or give me the brains to understand that even the so called "bad" is really good. "
I’m going to end off with two personal stories that underscore this point that we must have patience and sometimes we will even see in this world the final outcome of good of what seemed like a tragedy in the beginning.
1 - My marriage, was an amazing hashgochoh and in short I will just tell you the final part of it. My chavrusa Nachman Ruck and Nochum Kaplinsky suggested a shidduch with Miriam Bresler formerly of Detroit, in 1976. We went out 4 times, and then it didn't work out. Almost a year later in 1977 the shidduch was reinstituted, and we went out 7 times, and on June 15 I was going to propose. That morning I was offered my present job at Neveh in Eretz Yisroel, (I pulled a dirty trick and didn't tell Miriam until after we were engaged). We got married on October 12 and came up to Neveh on November 9, 1977. In retrospect, when I reflect upon it, apparently Miriam was the right girl but it was the wrong time. If I would have been already married to her in 1976, then when I would have been offered the job in 1977, I may not have taken it, because we would have furniture to sell, a lease and

maybe a child, and we would be used to living as a married couple in the U.S.A.. However, since I knew about the job before I was married it made it a lot easier. We didn't get any furniture, we subleased a furnished apartment and we weren't used to living in the U.S.A.. So when in 1976, it didn't work out, I may have been disappointed, but Hashem was laughing and telling me to have patience, because it's the right one, but the wrong time; if you wait a little longer, you'll get a lot more than you bargained for, and I did. 2 - My story with the $3200 and shmittah. This is a personal story that started in 1980. I had lent out $800 to someone and as Shmittah was coming I wrote a "Pruzbul" which would allow me to collect the loan. Well, there was a technical Halachic problem which disqualified the "Pruzbul" and I was advised not to rely on it, consequently, I did not collect the loan. Now $800 is a lot of money, and I had to give myself the "Gam Zu L’tovah" sicha, but eventually I managed. In 1986, my daughter Esthy’s foot was run over by a bus, and we expected some insurance money. Meanwhile, I was borrowing money, to take private doctors to do all the necessary surgery, relying that when I would get the insurance money, I would pay it back. There was one tzaddik who lent me money at different times and the sum total was $3200. Another shmittah had passed and I finally got the insurance money in shekalim, so I asked this tzaddik if I could pay in shekalim or he needs only dollars. He told me to forget about the loan because shmittah had passed and knocked off the loan. I asked him if he wrote a Pruzbul, and he said that he didn't want to, he wanted to fulfill the Mitzvah of forgoing a loan as prescribed in the Torah. (There is nothing wrong with writing a Pruzbul, it's a law that Hillel made, but he wanted to do without it). I told him that the law is that even though he forgoes the loan , I could still return it to him as a present. He still didn't want it even when I reminded him that $3200 is a lot of money. He insisted that I take it and use it towards trying to get a bigger apartment. (His blessing came true and eventually I got a bigger apartment). At that moment I was dazed, as can be imagined, and a word struck me like a lightning bolt, "SHMITTAH". The last shmittah you thought that you "lost" $800, well you were wrong it was just an investment because now through shmittah you got back 4 times as much, $800 x 4 = $3200. Again we see that what at first glance looks like a loss, in retrospect was a tremendous gain. May Hashem help us to internalize this lesson and we will live a happier life in this world and the next.

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