Essay on the Chassidic perspective for why evil and tragedy occur:[1]

* The following is a lengthy compilation based on various sources in Chassidus and Jewish philosophy on a most 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, the following essay contains my conclusions.

The happenings of this world, and the great tragedies and shocking atrocities of evil that occur within it disturb us all. 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?[2] 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.[3] In fact, scripture[4] 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[5] widely quote a statement from the Midrash[6] which states that “Ein Rah think Yoreid Milimala/Evil does not come from above.” This itself is based on a verse in Scripture[7] “Mipi Elyon Lo Seitzei Haraos/From the mouth of above will not come evil,” and the verse[8] “Lo Yigurcha Rah.” In the Chasidic teachings we find three explanations to this statement, each one being complementary of the other.

1^st explanation – No evil from Atzilus or above: According to Chassidus, the explanation of this statement is as follows:[9] 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.[10] What exists on this level of Atzilus is merely the attribute of severity, but not evil, G-d forbid.[11]

Evil begins to exist in Beriya: When does evil begin to exist? Only in the world of Beriyah and onwards.[12] This itself is rooted in the attribute of Malchus of Atzilus which descends to Biyah.[13] 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.[14] 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[15], “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.

2^nd explanation – Everything, even evil, comes from G-d and is truly good:[16] 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 1^st 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:[17] 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:[18] 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.

3^rd explanation – Man’s sins cause the creation of evil, Stop blaming G-d:[19] 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[20] “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.[21]

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[22], 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.[23] Thus, when a murder has occurred, r”l, we go out of their 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:

1. 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.
2. 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.”
3. 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.
4. 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.
5. 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] 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

[2] See Emek Hamelech Shaar Shashuei Hamelech 1, Shomer Emunim Vikuach 2:14 that G-d is “Teva Hatov Liheitiv”

[3] Toras Menachem 31 p. 223 footnote 27

[4] Yeshaya 45:7

[5] 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]

[6] 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

[7] Eicha 3:38

[8] Tehillim 5:5

[9] 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

[10] Biurei Hazohar Parshas Vayigash p. 134 “How can one say regarding G-d that He will act like the Kelipa and personally kill..”

[11] Biurei Hazohar Parshas Vaeschanon p. 488

[12] Eitz Chaim Shaar 48; Mishnas Chassidim Seder Nezikin Miseches Heichalos Hakelipos

[13] 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,

[14] Tanya Chapter 6 “Therefore, all the actions of this world are difficult and evil and the wicked are powerful”; Eitz Chaim Shaar 42:2;

[15]  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”

[16] 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.

[17] 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”

[18] See Likkutei Sichos Parshas Ki Savo Vol. 24 Sicha 2

[19] 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”

[20] Yeshaya 45:7

[21] Toras Chaim Parshas Mikeitz p. 432

[22] 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

[23] 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.”