And while there are no easy answers, Jewish mystical tradition offers a fascinating perspective, one that takes us deep into the very structure of creation.
The text we're looking at, from Kalach Pitchei Chokhmah, a Kabbalistic work, lays out a fascinating proposition about the nature and origin of evil. It essentially argues that evil is not some independent force, but rather, a consequence of the way the universe unfolds.
The first part of the proposition pinpoints where the root of evil lies. It starts with Atzilut (אצילות), the realm of divine emanation. Think of Atzilut as the closest we can get to understanding the divine Mind, or hamachshavah (המחשבה) as it's called in Hebrew. It's pure divinity, structured by the Sefirot, the ten attributes or emanations through which God manifests. In this realm, there's only divine law and measure.
But, as the text reminds us, the creation of separate, individual creatures depends on the lower worlds of Beriyah (creation), Yetzirah (formation), and Asiyah (action). Now, here’s where it gets interesting. There are, according to the text, two kinds of "roots." The first produces branches of the same kind. This refers to the emanations within Atzilut itself – all expressions of Godliness. The second root, however, produces branches that are not of the same kind – namely, separate creatures.
This second root is described as the power of Tzur Tak. It's Tzur Tak that brings forth these separate creations in each world, guided by the "root" of that world within Atzilut. The roots of Beriyah, Yetzirah, and Asiyah in Atzilut are respectively associated with Imma (the divine Mother), Zeir Anpin (the divine Son, often associated with the six lower Sefirot of Atzilut), and Nukva (the divine Daughter or Bride).
So, what does this all mean for evil? Well, the text suggests that Beriyah, Yetzirah, and Asiyah must first emerge on the level of their respective roots in Atzilut. Only then, through the power of Tzur Tak, do they manifest as realms of separate creations. And here’s the key takeaway: Evil, according to this Kabbalistic perspective, only exists in these branches of Beriyah, Yetzirah, and Asiyah – in the realm of separate creations. It is not found in the branches of Atzilut, which remain on the level of Godliness itself. Evil is not applicable there.
The second part of the proposition, which we haven't explored here, explains what the "vessels" (presumably the lower worlds) had to contain in order to carry out their function. : This idea challenges us to consider evil not as an inherent part of the divine, but rather as something that arises from the separation and individuation of creation. It's a subtle, but profound, distinction. Does that mean evil is an illusion? Perhaps not. But it does suggest that its source lies not in God, but in the way we, as separate beings, interact with the world. It's a reminder that our actions, choices, and the very act of separation from the divine source, can have consequences that manifest as what we perceive as evil.