Parshas Shoftim
No Mamarim in Likkutei Torah!
Why are there no Mamarim of Likkutei Torah in Parshas Shoftim?[1]
The Parsha of Shoftim does not contain any Mamarim printed in Likkutei Torah. This is especially peculiar, being that in truth the Alter Rebbe did say Mamarim on the Parsha of Shoftim. These Mamarim were later printed within the Derushim of the Tzemach Tzedek and the Mittler Rebbe. Hence it seems that the Mamarim in Shoftim were purposely omitted. The explanation is as follows: The Mamar of Ani Ledodi is printed on page 32 לב in Likkutei Torah. This signifies that it is the heart of Likkutei Torah on Sefer Devarim. It represents the idea of Ahavas Yisrael. This is because the entire idea of the month of Elul is that Hashem comes to the field and greets every Jew equally. There is no differentiation between levels of Jews, and every Jew has an equal chance to greet the King and unite with Him. This is because in this month, the essence and internal part of the G-dly soul are revealed in each Jew and regarding this inner aspect we are all equal. This is the heart of the Jewish people, and for this reason the Mamar is on page 32, which is the numerical value of “Heart”. This is also the meaning behind why this Mamar is brought in Parshas Re’eh, as the blessing of Re’eh represents the blessing that each Jew receives as access to the inner part of the G-dly soul. This is also the reason why there are no Mamarim printed in Shoftim, as the idea of Shoftim [judges, policemen, defendants] represents the various ranks within Jewish society. This contradicts the theme of Elul, in which unity and equality are its premise.
Although, as stated above, there are no Mamarim of Admur printed in Likkutei Torah on Parshas Shoftim, nevertheless, there were Mamarim that were recited by Admur on occasion of this Parsha. The following is a Mamar of Admur published in Mamarei Admur Hazakein Torah Umoadim Volume 2, Parshas Shoftim. This Mamar is repeated almost verbeitim in Derech Mitzvosecha of the Tzemach Tzedek.
Mamar “Inyan Eglah Arufa[2]”
1. Inyan Eglah Arufa
A. Why the Eglah Arufa at is not offered on the altar:
Towards the end of Parshas Shoftim the mitzvah of Eglah Arufa is discussed in Scripture, which involves the ceremony that must take place upon finding a murder victim on the road that is between cities, and involves bringing a calf to a river and breaking its neck. The river, must be a river that will never be worked on or planted in the future. Now, it remains to be understood the reason for the uniqueness of this offering and as to why it is different than all other offerings which are brought onto the altar?
B. The Eglah Arufa does not atone for the sin of murder:
The explanation is that all offerings come to atone for sins that man has committed inadvertently. This atonement is achieved by removing the blood from the animal which represents its main source of life and vitality. This life is then elevated up high and draws down atonement for the person. It is for this reason, that the sacrifices must be offered specifically on the altar. This is in contrast to the Eglah Arufa which does not come to atone for any specific sin, as certainly, the murderer who committed the vicious crime does not receive any atonement through the Eglah Arufa being offered, as atonement for advertent sins [i.e. Meizid] is never achieved through offerings. On the contrary, even after the Eglah Arufa’s offer, if the murderer is found, then he will be put to death.
C. The Eglah Arufa removes prosecution against the Jewish people:
Rather, the purpose of the Eglah Arufa is simply to remove a divine prosecution from being voiced against the Jewish people, as all the Jewish people are guarantors for each other and through the offering of the Eglah Arufa this status of guarantors is nullified.
D. All Karbanos give some nurture to the side of evil in order to placate it:
All sacrifices, including those that come to atone for sin, must provide some nurture to the side of evil in order to quiet it down, and remove their prosecution against the sin and sinner. It is explained in the books of Kabbalah, that the side of evil would nurture from the smoke that came from the offerings. Now, regarding the Eglah Arufa, its entire purpose was to give nurture to the side of evil in order to exonerate the Jewish people and remove the prosecution from them.
E. The scapegoat:
A similar concept to that of the above is the concept of the scapegoat which was thrown off the cliff on Yom Kippur. It too, just like the Eglah Arufa, was not offered on the altar. [On the onset, this ceremony seems quite strange and foreign, and to the ignorant, may appear similar to acts of idolatry and sorcery. Why should an innocent goat be cruelly and painfully killed due to the sins of other people? Where is the mercy and compassion that one should give and is commanded to give to all of G-d’s creatures? Furthermore, what connection is there between the cruel death of the goat and atonement for the Jewish people for their sins? The whole ceremony seems mind-boggling, and as an antithesis to the mercy and compassion of Judaism, and requirement for the sinner to rectify his sins through his own pain and not through the pain of an innocent goat. So the explanation is as follows:]
Just like the Eglah Arufa, so too the scapegoat was brought in order to give nurture to the side of evil in order to quash the prosecution against the sin and the sinner, and give it its due vitality that it should have received from the sin. Now, the scapegoat, as the Eglah Arufa, did not come to atone for advertent sins, but rather for sins that were done inadvertently. Furthermore, even by the inadvertent sins, it did not come to literally atone for them, but rather simply to remove the prosecution from the Jewish people, who are all guarantors.
F. Offering the scapegoat and Eglah Arufa in an impure area:
It is for this reason, that both of these sacrifices were not offered on the altar, as they are not brought for the sake of classic atonement, and on the contrary, needed to be thrown to an impure area which is an abode for evil. The goat was sent to a barren land in the desert which is a place that the evil forces reside. Likewise, the calf of the Eglah Arufa was killed by a river that will never be used to produce vegetation, which is likewise a place of evil, as all evil is castrated and cannot reproduce, as they cannot give to others, just like the gnat only receives and does not give, and just like the slug has two daughters which scream “give, give.” The neck of the calf was broken in this area in order so the evil that is there nurture from it. This is likewise the reason for why specifically the neck was broken, as the neck represents the exterior side which is the place for evil.
G. The difference between the scapegoat and the Eglah Arufa:
The scapegoat was sent specifically to a desert in the Diaspora which is certainly a place of abode for the impure forces, while the Eglah Arufa was sent to a strong river within Eretz Yisrael that contains forces of evil. [Meaning, that the scapegoat sufficed to be brought in an area that was filled with impure forces, while the Eglah Arufa needed to be brought to a holy area which contains impure forces, due to the reason to be explained next regarding the contrast between a goat versus a calf.] The reason why specifically a goat was used on Yom Kippur, is because goats have many hairs which serve as a constant nurture to evil [and hence contains the amount of nurture that the side of evil needs on a constant basis, and was thus chosen for the Yom Kippur nurture of the side of evil]. However, this normal set of nurture from the hairs of the goat only suffices to appease him for to regular sins and not to the very severe sin of murder. To be appeased for the sin of murder, the side of evil needs a greater nurture, and hence a calf was brought, as a calf comes from the left side which is higher [than a goat] and gives more nurture.[According to this explanation, it seems that the evil that resides in Eretz Yisrael is of greater quality than the evil in the Diaspora, as it nurtures from Holiness and hence has more energy, and therefore requires a calf rather than a goat to be placated. Vetzaruch Iyun.]
2. Essay on the Chassidic perspective for why evil and tragedy occur:[3]
* The following is a lengthy compilation based on various sources in Chassidus and Jewish philosophy on a most equally fascinating and disturbing subject, and will naturally stir debate amongst scholars as to its proper resultant beliefs. In the eyes of many, the occurrence of evil and tragedy in the world poses a paradox in Judaism, and the question is how to resolve it. Based on the sources I reviewed, and the Mamar above, the following essay are my conclusions.
From the above discourse, we can learn a great lesson in understanding the happenings of this world, and the great tragedies and shocking atrocities of evil that occur within it. Whether it be a horrid and tragic accident that claimed the life of an individual or injured them r”l, or the malicious acts of cruel and evil people who kill and murder due to sheer hatred or glee, or the tragic passing of a young father or mother or child r”l. All in all, this can leave one with many questions on G-d and as to how He runs the world.
The paradox: If indeed one were to attribute these horrible tragedies, and the occurrence of gory, cruel, and painful deaths to G-d, then it paints G-d as a cruel and evil Divine Being, heaven forbid, which we would not want to have a loving relationship with. Isn’t G-d the ultimate of goodness and kindness?[4] On the other hand, if one does not attribute even such occurrences to G-d, then he is guilty of heresy, as Judaism does not believe in two rivaling deities, one of good and one of evil as do other religions.[5] In fact, scripture[6] explicitly states “Uboro Rah; And He created evil,” and hence evil itself was created by G-d. How then does one make peace between these two opposing ideas, that G-d controls everything and everything that occurs is a direct result of his kind providence and action, and at the same time that so much tragedy and evil exists in the world.
Evil does not come from above: So, the Chassidic teachings[7] widely quote a statement from the Midrash[8] which states that “Ein Rah Yoreid Milimala/Evil does not come from above.” This itself is based on a verse in Scripture[9] “Mipi Elyon Lo Seitzei Haraos/From the mouth of above will not come evil,” and the verse[10] “Lo Yigurcha Rah.” In the Chasidic teachings we find three explanations to this statement, each one being complementary of the other.
1st explanation – No evil from Atzilus or above: According to Chassidus, the explanation of this statement is as follows:[11] Indeed, the expression of evil as we see it in this physical world in which there exists pain, cruelty, tragedy, and sheer evil, indeed does not come directly from G-d. G-d Himself, up until, and including, the world of Atzilus, does not contain or express any evil. G-d Himself, up until His investment in the world of Atzilus, is absolute good and kindness, love and peace. Thus, He “cannot” kill or murder or punish from this level.[12] What exists on this level of Atzilus is merely the attribute of severity, but not evil, G-d forbid.[13]
Evil begins to exist in Beriya: When does evil begin to exist? Only in the world of Beriyah and onwards.[14] This itself is rooted in the attribute of Malchus of Atzilus which descends to Biyah.[15] The more that it descends below, the greater the evil becomes, until it descends to this physical world in which the evil is expressed in the worst ways possible, with evil and cruel sadistic tragedies.[16] Thus, it is never G-d, G-d forbid, who is absolutely good and kind, who performs the evil, sadistic, and tragic acts, but rather it is the power of evil that exists in this world that does so. In the words of the Alter Rebbe[17], “evil does not come from above, but rather from below.” Now to understand how the above explanation does not create a heretical belief system, in which we believe that there exists powers in this world which G-d has no control over, and is even opposed to, we must introduce a second explanation to the above statement.
2nd explanation – Everything, even evil, comes from G-d and is truly good:[18] In addition to the above explanation in the statement of “evil does not come from above” that it is not G-d who actually performs the evil, it is also explained that this statement is teaching us that everything that occurs is really good and for our best. [Meaning, not only is it true that everything that happens in this world, including the evil, is with absolute divine providence and occurs due to a decision from G-d, but furthermore, it is all for our best, and even the greatest of evil occurrences is really internally good.] To this explanation, the meaning of the statement is as follows, “everything, including the perceived evil [unlike the 1st explanation], comes from above, however, it is in truth not evil, but good.”
Coalescing the two explanations – The evil is given allowance by G-d to exist and act for our good and benefit:[19] The two explanations of the above statement of the Midrash are in truth not only not contradictory of each other, but are even complementary of each other, and come to solve the challenges that each explanation individually faces. On the one hand, as stated in the second explanation, we believe that everything comes from G-d, even the evil and tragedy that occurs, and it is all for our best, as G-d is essentially good and kind. On the other hand, as stated in the first explanation, we also believe that since G-d is essentially good and kind, it is not He who directly performs the evil, and He rather simply allows and gives permission to His creation of evil to punish and perform the evil and tragic acts. [This is likened to a father who does not have the heart to discipline his child harshly even when he needs it for his education and growth, and hence hires a disciplinary master to do so for him, as he the father finds to be necessary]. Thus, the evil and cruelty that exists in the world is His messenger to exact punishment and refinement from sinners for their own benefit. G-d does not perform the evil, but simply agrees and allows it to occur.
G-d does not truly want evil to exist and be expressed:[20] Based on the above it is understood that not only does G-d not directly perform the evil action as explained in the first explanation, but furthermore, even though G-d gives evil permission to act for the betterment of men, G-d Himself does not truly desire the evil or want it to be expressed, and if not for the sin of man, it would indeed not occur. The evil and punishment is only necessary for the sake of refining man from his sin. Thus, it is not G-d who is ultimately responsible for the evil happening, but man and his sinful behavior, and it is just that G-d agrees to allow the evil to occur for the benefit of man to rectify him and bring cleansing to the soul of the sinner. Thus, the powers of evil are a creation of G-d which are necessary for an ultimate good, although intrinsically He would rather that man never had sinned and that it would never have been created.
3rd explanation – Man’s sins cause the creation of evil, Stop blaming G-d:[21] Mirroring the above, we find a third aspect explained regarding the above statement that “evil does not come from above.” This explanation is as follows: The powers of evil that exact the tragedy and evil in this world are not created from above, as an initiation from G-d, but rather from below, due to the sins of man. This is the third level of understanding of the statement “no evil comes from above,” as it is not G-d who initiates its creation, but rather man. [G-d never initiates the creation of the evil forces in the worlds of Biyah, and indeed at the original time of creation, evil as we see expressed did not exist. It is only as a result of sin of man that evil receives power and energy to express itself the way we experience it. Of course everything is created by G-d, but it is we, so to say, who instruct G-d to create this evil through our sinful behavior, and not Him G-d forbid who initiates its creation.] This then is the meaning of the verse in scripture[22] “Uboro Rah; And He created evil,” as He only created the source of evil, which are the holy severities in Atzilus, that on their own do no harm. It is specifically the sin of man that turned the holy severities into true evil.[23]
Once evil is created by sin, it needs prey to eat: With the above introduction, we can now tackle the novelty in the above Mamar. As explained in the Mamar[24], the powers of evil that are created due to man’s sins nurture their energy and vitality from the occurrence of acts of evil and cruelty. If these hungry powers of evil are not fed their portion, then they can go out and search for their own prey and cause damage to the Jewish people.[25] Thus, when a murder has occurred, r”l, we go out of our way to feed the powers of evil that were created due to the act of murder, by killing an innocent calf in a cruel way, in order to feed the forces of evil and prevent the evil from seeking its prey from the Jewish people and cause tragedy to occur amongst us, G-d forbid. The same applies regarding the scapegoat that was cruelly thrown off a cliff on Yom Kippur. The fact is that throughout the year powers of evil were created due to our sins and they must be nurtured and appeased so they don’t attack us. [Even when G-d atones for our sins, and forgives us, on Yom Kippur, this doesn’t destroy the powers of evil that already exist, and that need to nurture off evil and cruelty.] Accordingly, we perform the cruel act of throwing an innocent goat off the cliff in order to placate the evil powers, and give them their portion, so they do not seek their prey from us, heaven forbid.
Part of the natural system that G-d created: This system of evil and its need to nurture off cruelty, is no different than any other part of the system of this world that G-d created and ordained as part of nature. Just as G-d does not easily override the rules of nature that He created, and hence it is forbidden even for one who is not liable for death in Heaven to run into speeding oncoming traffic on I-95, so too, G-d does not easily override the rules of governance He gave to the powers of evil as part of the system of His world, which is all part of His perfect plan for the betterment of mankind. Hence, once evil has been created due to sin, it must be fed, and if not fed, it will seek prey from man. The above explains why tragedy, evil and cruelty exists in this world, as part of its natural order. When man sins it creates powers of evil that nurture from these occurrences, and hence brings them about, as a lion seeks prey from cattle, and kills and eats an innocent calf, as part of the natural order of the world.
Doing good, avoiding sin, and Mezuzos – The greatest Segula against evil: This is why it is so important to do good, and not sin, in order to prevent the creation of evil which G-d embedded within the natural system of the world [to have evil be created due to sin in order to refine the person]. This is also why it is incumbent on every home to have Kosher Mezuzos, as a guard and protecter against the forces of evil that seeks prey. This philosophy can explain why when consulted for advice for problems and challenges that people were facing, the Rebbe did not suffice with simply stating that everything is for the best, or that he will bless them that everything will be good. Most often, he would instruct the individual to add in good deeds, check his Tefillin and Mezuzos, and rectify specific sinful behavior that may correspond to that suffering. The reason for this is simple: The existence of evil and its desire to exact revenge on people, is a reality of nature and cannot be simply overridden with a blessing, [unless by miracle, which G-d does not desire to perform unnecessarily]. Thus, the Rebbe would give the most appropriate advice to combat the evil according to G-d’s system of nature, and that is through stopping the cause of the creation of the evil which is sin, and adding in matters of protection from the evil, which are Mezuzos and good deeds.
To summarize the following points based on the above:
- G-d is intrinsically good and kind and never directly performs evil and cruelty, even though it is truly for our benefit. This is the first level of understanding of the statement “no evil comes from above,” as G-d does not directly perform it.
- The evil and cruelty that exists in the world is performed not directly by G-d but rather by a creation that G-d allowed to exist, known as the powers of evil, in order to act His messenger to exact punishment and refinement from sinners for their own benefit. Thus, G-d does not perform the evil, but simply agrees and allows it to occur. This is the meaning of the statement “rather the evil comes from below.”
- G-d only agrees and allows for the evil to occur as part of His general plan of benefit for humanity, and hence all evil and tragedy that occurs is somehow of benefit to His creations below. This follows the general fundamental belief in Hashgacha Peratis and that nothing, including evil, has power independent from G-d, and G-d must always give it permission to express itself for evil to occur. Likewise, it follows the general belief that everything is for the best, as indeed, when G-d agrees and gives permission for evil to occur, it is only when it is for our best. This is the second level of understanding of the statement “no evil comes from above,” as all evil that G-d allows to occur is truly for good.
- The powers of evil that exact the tragedy and evil in this world are not created from above, as an initiation from G-d, but rather from below, due to the sins of man. This is the third level of understanding of the statement “no evil comes from above,” as it is not G-d who initiates its creation, but rather man.
- Once powers of evil have been created due to the sin of man they are now like any other creature which follows the laws of nature that G-d embedded to run the world. They are hungry, and need to feed off prey in order to live. Thus, we need to supply them with energy that they can nurture from, in order so they don’t seek prey from humanity.
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[1] Mamar Ani Ledodi 1986 [printed in New Melukat p. 231]
[2] Printed in Mamarei Admur Hazakein Torah Umoadim Volume 2 p. 827; See also Derech Mitzvosecha Mitzvas Egla Arufa for an almost exact replica of the Mamar of Admur
[3] Sources: Scripture: Eicha 3:38; Tehillim 5:5; Yeshaya 45:7; Talmud: Taanis 21a; Sanhedrin 108b; Midrash: Midrash Bereishis Raba Parshas Vayeira 51:3 “Rebbe Chanina says: No evil matter descends from above”; Midrash Tehillim 149; Tikkunei Zohar Tikkun 19 p. 41b; Kaballah: Eitz Chaim Shaar 42:2; Shaar 48; Mishnas Chassidim Seder Nezikin Miseches Heichalos Hakelipos; Emek Hamelech Shaar Shashuei Hamelech 1, Shomer Emunim Vikuach 2:14; Ginas Egoz [Gikitalya] 1 Shaar Havayah Yerushalayim 5749 p. 46; Shelah p. 68a; 106b “Evil does not come from above”; 371, 378a; Shelah Parshas Balak Torah Or 2 and Parshas Shoftim 12; Vol. 1 Toldos Adam 293 in Hagaha; Asara Mamaros 171-183 Chassidus: Tanya Chapter 6; Tanya Igeres Hakodesh 11; Igros Kodesh Admur Hazakein p. 118; Mamarei Admur Hazakein Parshiyos 2:566; Mamarei Admur Hazakein Mamar Chazal Zohar Vol. 2 p. 235; Toras Chaim Parshas Vayeira 99; Mikeitz p. 432; Shemos 1:58; Vaeira 271; Titzaveh p. 342; Biurei Hazohar pp. 10, 51, 66, 1661, Parshas Noach p. 20; Vayeishev; Vayigash 66 [p. 134]; Vayechi; Emor 161; Vaeschanon p. 488; Vayeilech p. 259; Mamarei Admur Haemtzai Kuntreisim p. 289; Shaareiy Teshuvah p. 17 and 95; Derech Mitzvosecha “Issur Lo Sivaru Eish”; Toras Menachem 31 p. 223; Likkutei Sichos 23 p. 183 [Hebrew]; Likkutei Sichos Parshas Ki Savo Vol. 24 Sicha 2
[4] See Emek Hamelech Shaar Shashuei Hamelech 1, Shomer Emunim Vikuach 2:14 that G-d is “Teva Hatov Liheitiv”
[5] Toras Menachem 31 p. 223 footnote 27
[6] Yeshaya 45:7
[7] Tanya Igeres Hakodesh 11; Igros Kodesh Admur Hazakein p. 118; Mamarei Admur Hazakein Parshiyos 2:566; Mamarei Admur Hazakein Mamar Chazal Zohar Vol. 2 p. 235; Toras Chaim Parshas Vayeira 99; Mikeitz p. 432; Shemos 1:58; Vaeira 271; Titzaveh p. 342; Biurei Hazohar pp. 10, 51, 66, 1661, Parshas Noach p. 20; Vayeishev; Vayigash 66 [p. 134]; Vayechi; Emor 161; Vaeschanon p. 488; Vayeilech p. 259; Mamarei Admur Haemtzai Kuntreisim p. 289; Shaareiy Teshuvah p. 17 and 95; Derech Mitzvosecha “Issur Lo Sivaru Eish”; Toras Menachem 31 p. 223; Likkutei Sichos 23 p. 183 [Hebrew]
[8] Midrash Bereishis Raba Parshas Vayeira 51:3 “Rebbe Chanina says: No evil matter descends from above”; Midrash Tehillim 149; Tikkunei Zohar Tikkun 19 p. 41b; Brought in: Ginas Egoz [Gikitalya] 1 Shaar Havayah Yerushalayim 5749 p. 46; Shelah p. 68a; 106b “Evil does not come from above”; 371, 378a; Shelah Parshas Balak Torah Or 2 and Parshas Shoftim 12; Vol. 1 Toldos Adam 293 in Hagaha; Asara Mamaros 171-183
[9] Eicha 3:38
[10] Tehillim 5:5
[11] Igros Kodesh Admur Hazakein p. 118; Mamarei Admur Hazakein Mamar Chazal Zohar Vol. 2 p. 235; Biurei Hazohar Parshas Noach p. 20; Parshas Vayigash p. 134; Parshas Vaeschanon p. 488; Vayeilech p. 259
[12] Biurei Hazohar Parshas Vayigash p. 134 “How can one say regarding G-d that He will act like the Kelipa and personally kill..”
[13] Biurei Hazohar Parshas Vaeschanon p. 488
[14] Eitz Chaim Shaar 48; Mishnas Chassidim Seder Nezikin Miseches Heichalos Hakelipos
[15] Biurei Hazohar Parshas Vayeilech p. 259 “The Gevuros and Dinim come from Malchus specifically , however, not from Za”; See Derech Mitzvosecha “Issur Lo Sivaru Eish” “the evil comes as a result of the breaking of the vessels,
[16] Tanya Chapter 6 “Therefore, all the actions of this world are difficult and evil and the wicked are powerful”; Eitz Chaim Shaar 42:2;
[17] Igros Kodesh Admur Hazakein p. 118 “Evil does not come from above but rather from below, from the chambers of the Sitra Achra”; See also Eitz Yosef on Midrash Raba ibid “the evil does not come from above but rather from below it comes consequently through the messages of severities”
[18] Taanis 21a “Gam Zu Letova”; Sanhedrin 108b; Shelah Parshas Balak Torah Or p. 362 “Know that evil does not descend from above to the Jewish nation as we are G-d’s children, and although G-d destroyed the temples and exiled the Jewish people amongst the nations, everything is for our good, like a father who disciplines his child.. As suffering refines and bring to repentance”; Tanya Igeres Hakodesh 11 “G-d is the source of life and good and pleasure… And it is only because it is not comprehended that it appears like evil are suffering, but in truth evil does not come from above and everything is for good and it is simply not comprehended due to its immense goodness”; Tanya Chapter 26; Likkutei Torah Chukas 62a
Gentiles and animals: The Shelah Hakadosh in Parshas Balak ibid emphasizes this concept only regarding the Jewish people “as we are His children”, hence implying that Gentiles, and certainly animals, may have evil occur to them even not for an ultimate good purpose. Vetzaruch Iyun.
[19] Derech Mitzvosecha “Issur Lo Sivaru Eish” “The evil does not come due to G-d at all, as it states that evil does not come from above, Rather, the evil comes as a result of the breaking of the vessels, in which the messengers of judgment were created and demand justice and G-d agrees to it, not G-d for bid for revenge against the transgression, rather as a cure in order to heal his blemished soul which became blemished due to the sin”
[20] See Likkutei Sichos Parshas Ki Savo Vol. 24 Sicha 2
[21] Mamarei Admur Hazakein Mamar Chazal Zohar Vol. 2 p. 235 “it is known as the verse states evil does not live with you, and the sages state that evil does not ascend on its own from above, meaning that the punishment does not come to the wicked who transgressed G-d’s will on its own, from the severities of Atzilus, as evil does not ascend from above, rather there are two attributes in Atzilus which is kindness and severity…. And when a person does good and fulfills mitzvah’s it draws down a string of kindness from which he benefits….. And so too it is also by a sin that when one sins it increases a drawing down of the severities of Atzilus, which then eventually becomes for him a source of punishment after its descent through the worlds. Thus, he himself is the one responsible for drawing down the evil by arousing it as a result of his sin, and it does not descend on its own from above. Furthermore, it only becomes actual evil upon its great descent below.”; Toras Chaim Mikeitz p. 432 “The power for evil to cause damage, which is death and destruction, came specifically after the sin of Adam and Eve when they ate from the forbidden fruit. However, if he would not have eaten from the forbidden fruit, then there would be no death, as evil does not come from above. The evil that G-d created does not cause damage [and initially animals did not kill prey or damage]. The fact that animals kill and destroy, and that the Malach Hamaves kills is a result of the sin. A proof for this is the fact that in the future all the animals that kill prey will be nullified”; Toras Menachem 31 p. 223 “The challenge of poverty is that man knows that evil does not come from above but rather from him, as it is man who is guilty of his own suffering, and therefore he should not despise his suffering but rather receive them with joy”
[22] Yeshaya 45:7
[23] Toras Chaim Parshas Mikeitz p. 432
[24] Mamarei Admur Hazakein Torah Umoadim Volume 2 p. 827; See also Derech Mitzvosecha Mitzvas Egla Arufa for an almost exact replica of the Mamar of Admur
[25] See Derech Mitzvosecha “Issur Lo Sivaru Eish” “some people receive their main energy from being severe with other people, as can be vividly seen when they see somebody who has sinned, they immediately get filled with rage and anger to punish them and hit them cruelly to the point of actual murder and they will not stop and rest until they do the ultimate evil. This is due to their essential evil nature, which derives energy and life from cruelty and without it they will have no life, and hence when they have the opportunity to murder, it is as if their life was resurrected. Now, although they embellish their actions in altruistic reasons saying that they are doing so for the sake of heaven, this is not true at all, as in truth G-d is filled with mercy and kindness…Now, the same applies to the spiritual messengers of judgment which come from the harsh severities, that they desire to judge and punish and through doing so they live.”
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