(1) Verbatim from Rabbeinu of blessed memory:
I AM Hashem [Y-H-W-H] your Elohim, Which have brought you out of the land of Egypt, out of the house of slavery. (Ex. 20:2):
1. When a man knows that all the things that happen to him to him are for his good, this aspect is like the World to Come, as is written (Ps. 56): "When [God treats me] with [the attribute of the Merciful] Hashem (a name connoting kindness and mercy) I will praise [Him] for the thing; and when [He treats me] with [the attribute of the justice-upholding] Elohim (“God” or “Power over all Powers,” a name connoting strict justice and judgement) I will praise him for the thing" [Berakhot 60b; Eyn Yaakov]. And this aspect is like the World to Come, as our Sages of blessed memory said (Pesachim 50): "On that day shall Hashem be one, and His name one." — and they argued: And now is He not one? And our Sages of blessed memory resolved: Now, one recites the blessing upon the good events, "Who is good and beneficent," and on the bad events "the Truthful Judge." But in the future it shall all be "Who is good and beneficent," that the name Hashem and the name Elohim shall be one unity:

(21) Genesis 29,5., “He said: ‘do you know Lavan son of ‎Nachor, etc.?’” If we wish to read an allegorical meaning into ‎Yaakov’s question to the shepherds: “where are you from, my ‎brothers,” and their reply: “we are from Charan,” we must refer ‎to the Zohar I 147, as well as the last Rashi on ‎‎Parshat Noach where Rashi refers to an inverted letter ‎נ‎ at the end of the word ‎חרן‎, [something that at the time ‎of Minchas Shay, (Rabbi Yedidyah Shlomoh Rafael Minortzi of ‎Mantua) was apparently still found in the Torah scrolls, Ed.] ‎‎[The common denominator of both commentaries appears to be ‎that the word ‎חרן‎ is an allusion to the attribute of Justice, ‎suggesting that in that place such concepts as ‎רחמים‎, mercy, ‎something beyond strict justice was unheard of. Ed.]‎
‎Rashi there quotes an opinion according to which G’d ‎related to mankind primarily with the attribute of Justice until ‎the time of Avraham and his benevolent activities on earth. ‎Yaakov enquired from the shepherds (who had demonstrated ‎strict Justice by not trusting anyone not to take more than his ‎fair share of water from the well unless he had been watched over ‎by his colleagues) if they had not heard that there are also other ‎yardsticks by which mankind could be judged, i.e. the attribute of ‎Mercy. The reply of the shepherds appeared to have been in the ‎negative when they emphasized that their home was ‎חרן‎. Yaakov ‎persisted in asking how it could be possible to live like that. The ‎word (name) ‎לבן‎, is perceived as the opposite of ‎חרן‎, so that ‎Yaakov’s question ‎השלום לו‎, “is he well?” had a double entendre, ‎referring also to his spiritual well being. According to this the ‎shepherds replied: ‎שלום לו‎, “he is physically and spiritually well.” ‎The shepherds used the reference to his daughter Rachel as proof ‎or rather as the cause that he was spiritually at peace, i.e. that his ‎daughter Rachel was a major factor in this. They may have hinted ‎without being aware of this, at Rachel’s future role near the ‎throne of G’d as an advocate on behalf of her people in exile. ‎‎(According to the Sefer Chassidim, Rachel’s spirit intervenes ‎with G’d whenever the Jewish people face special problems. She ‎possessed this power thanks to her good deeds while alive on ‎earth).‎

(90) The first understanding: "All that G-d does is for the good" (Berachot 60b). For even this pain and difficulty which appears to one's eyes as evil, is in truth nothing but true good. It is analogous to a doctor which must cut away flesh or amputate an infected limb so that the rest of the body may heal and not die. Even though the act appears at first to be cruel, it is really an act of true mercy, in order to eventually benefit him in the end. The patient will not cease to love the doctor due to this act. Rather, on the contrary, he will love him even more.

(73) And thus if a man has any kind of troubles he must rejoice even so. And thus said the Sages : "Beloved are troubles" (Berakoth 5b). And the Sages said also : "He who rejoices in his pain brings salvation to the world" (Ta'anith 8a). And a man should accustom his mouth to say : "This too is for good" (Ta'anith 21a), or "All that the merciful God has done He has done for good" (Berachot 60b). For there are many apparent evils whose end is good, and thus did our Rabbis teach and interpret this portion of Scripture, "I will give thanks unto thee, O Lord; for thou wast angry with me, thine anger is turned away, and thou comfortest me" (Is. 12:1). They explained it with a parable of two men who walked, intending to board a boat. One of them had a thorn stuck into his foot so that he could not board the boat and when his companion boarded the boat the man bruised by the thorn began to curse his "evil fortune". After a time he heard that the boat had sunk and all the people in it had died. Then did he begin to praise the Creator, may He be Blessed, for he realized that the incident with the thorn had saved his life (Niddah 31a). Therefore, should a man rejoice with troubles and with other injuries that may befall him, for he does not know what good will be derived from them in the future. And thus did Nahum the man of Gamzu conduct himself (Ta'anith 21a).