Ramban notes that the Gemara (Berachos 7a) comments that the aforementioned answers are incompatible with the opinion of Rebbe Meir.((Shaar HaGemul, #77)) Rebbe Meir assumes that God responded to Moshe in the negative, declaring that he will never grasp the depth of tzadik v’ra lo and rasha v’tov lo, rather they will remain eternally enigmatic.
Ramban comments, though, that Rebbe Meir does not entirely disregard the previous suggestions, rather he assumes that there will always remain some number of inexplicable cases.((Shaar HaGemul, #81)) Even Rebbe Meir agrees that tzadik she’eino gamur will account for many cases of tzadik v’ra lo, but he assumes that there are still instances which will be inscrutable and unanswerable; namely, there may be a case of a completely righteous person who still suffers afflictions. Ramban refers to this as a “ta’am ne’elam” – “a hidden reason.”
