The Ishbitzer’s view is radically different. “Emor el hakohanim…” The kohen, explains the Ishbitzer, represents the individual who refuses to dismiss anything in life as chance occurrence; G-d and only G-d runs everything. You can’t blame “mikreh,” the forces of nature, one’s fellow man, simple chance, for what goes wrong in life because every detail of what happens is under G-d’s control. Paradoxically, the heightened faith of the “kohen” in G-d’s all- encompassing power can lead to a diminishment of faith, as the “kohen” must accept incomprehensible evil as being the handiwork of G-d. Therefore, the Torah warns, “L’nefesh lo yitamah b’amav” - don’t be pulled into the tumah of challenging G-d’s actions. Inevitably there will be questions about the application of midas hadin, about death, suffering, pain, but those questions and objections must not lead to a loss of faith.
The root of the word for speech used in the pasuk is A-M-R, which the Zohar interprets mean “a whisper” (see last week’s post). Where is G-d’s mercy? Where is the rachamim? Sometimes ain hachi nami, it’s but a faint whisper in the background, softly echoing in the ear of the kohen, reminding him not to lose faith.