Ramban assumes the need to plumb the depths of theodicy to be evident.((Ramban argues that the study of theodicy is “chovas kol nivra” – “the obligation of every [human] creature.” Of course, intellectual capacity varies, thus the nature and extent of the level of investigation will vary accordingly. See also Chovos HaLevavos (introduction) and Rabeinu Bechayeh (Devarim 13:7).)) Of course, we can’t know everything, but one who searches and toils to understand will ultimately become a greater believer. Ramban’s explanation is somewhat cryptic:
נהיה מאמינים ובוטחים באמונתנו בנודע ובנעלם יותר מזולתנו, כי נלמוד סתום מן המפורש לידע יושר הדין וצדק המשפט...
Ramban argues that in the pursuit of ultimate knowledge we are bound to come up short, but we will benefit with the capability to “learn the inscrutable from the explicit.” R. Yoel Sperka understands Ramban’s intent to be that if we study the topic intensely, we will solve many problems. Though we will inevitably fall short of the goal of complete understanding, as certain topics are simply impenetrable, we will be more confident in our strength of belief due to the amount of knowledge we have gained.((Shaar HaGemul, Chazon Yoel edition, p. 222)) Namely, the more we know, the stronger we will be in the face of the unknown. Our limited knowledge protects us from wavering when confronting the unknowable.((Alternatively, perhaps Ramban means that our obtained knowledge will necessarily shed light on even the more enigmatic situations for which we can achieve no answers. True, the topics will always be shrouded in mystery, but our understanding of more accessible questions will allow us some insight, which is more than we would have had otherwise.))
