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ViewPoint

Good and Evil
January 2001

The following ViewPoint was intended to provoke thought and discussion.

Through His prophet Isaiah, G-d profoundly states, "I form light and create darkness, I make peace and create evil; I am G-d, I do all these things" (Isaiah 45:7).

Although the following parable was introduced in last month's ViewPoint (The Loyal Servant of the King), it will still help illustrate this month's ViewPoint topic - the concept regarding good and evil:

A king once wanted to test his son to see if he would be a worthy heir to the throne. He told his son to remain virtuous and to abstain from loose women. The king then hired a woman to seduce his son, instructing her to use all her wiles with him.

The Zohar asks the rhetorical question: Is the woman not also a loyal servant of the king? 1

The purpose of evil is to tempt us and allow us to have free choice. Without the existence of evil, we would have no other choice but to do good and there would be no virtue in the good we do. But since G-d gave us free will and wants us to do good as a matter of our own free choice, evil plays a highly important role in His plan. 2

In the parable, as soon as the prince realizes that the woman is in the hire of his father, she is no longer a threat. The same is true of evil. Indeed, the Baal Shem Tov goes further in using this Zoharic teaching. He says, "Do not succumb to evil: emulate it." He explains that if evil is a loyal servant of the King, then you should be equally loyal. If evil does G-d's will, you should strive to do it equally well. 3

Rabbi Kaplan also points out something unique regarding evil: evil has power only when it is seen as disconnected from G-d. If one thinks that there can be a force of evil apart from G-d, then one can be harmed by it. However, if a person recognizes that evil is a creation of G-d, then it no longer has any power over him. 4

The Ramchal states: ...It is necessary to realize that the true cause of everything good... is the Light of G-d's presence. The cause of evil, on the other hand, is the absence of this Light.

With regard to good, however, G-d is considered its actual cause, both in general and in particular. G-d is not considered the direct cause of evil, on the other hand, and we are thus taught that "G-d does not relate HIs name to evil." G-d is nevertheless still the indirect cause even of evil, since its actual cause is the absence of good, and it therefore results from the absence [concealment] of G-d's Light and the concealment of His presence.

No bounds or limits can be placed on G-d's omnipotence, [and therefore, there is nothing preventing Him from creating even evil if He so desires]. In order for the various concepts of evil to exist, He created a particular root and source... 5

The verse from Isaiah (quoted at the beginning of this ViewPoint) describes this Source of Evil.

There are many levels among the qualities of these evil Forces and what results from them. In general, their effects are called corruption (Tum'ah), darkness, pollution (Zohamah), mundane (Chol), and the like. 6

Things resulting from the illumination of G-d's presence, on the other hand, are called holiness, purity, light, blessing, and the like. 7

Man was created with a Good Inclination (Yetzer Hatov), an Evil Inclination (Yetzer Hara) and free will. Therefore, we can find within the human race those individuals who are good as well as those who are evil, based on the individual's choices.

According to the Ohr Hachaim, one may ask: "Why did G-d create this terrible creature, this Evil Impulse which is a stumbling block and a pitfall to humanity?" The answer is the Evil Impulse was created to test people. The greater the test, the greater the final achievement; that is, when a person succeeds in overcoming his Evil Impulse his soul will enjoy a phenomenal elevation and revelation. The more bitter the struggle, the sweeter the fruits of victory, as the Sages taught: "According to the measure of the pain is the final reward" (Avot 5:26). Indeed, a person cannot enjoy any revelation of truth until he has battled with and conquered the Evil Impulse. 8

We must understand that G-d created the Evil Impulse for our gain. In this respect man may be compared to dough: the more the dough is rolled and kneaded, the finer the bread will be. Similarly, the Evil Impluse constantly pursues man and exhausts him in a never-ending round of battles. But it is this process that brings one to achieve spiritual refinement, purification, and ultimate perfection. 9

2. Ibid.

3. Ibid.

4. Ibid.

5. Moshe Chayim Luzzatto, The Way of G-d, Feldheim Publishers, 1977.

6. Ibid.

7. Ibid.

8. Chaim ben Attar, Light of Life, Newcastle Publishing Company, 1986.

9. Ibid.

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