Rav Haim Lifshitz
Parashat Vayikra
Essays
and Articles:
Go to Hebrew site
|
Intrinsic Evil Versus Apparent Evil
Translated from Hebrew by S.
NAthan
l'ilui
nishmat Esther bat mordechai
Korbanot, the sacrifices
of the Temple, were intended to treat the various
human tendencies toward deviation from the goal of
perfection, that is, from the goal of unifying all
parts of reality in order to express Godly Presence
through this union. First and foremost this requires a
union between matter and spirit. Some religions view
this pair of opposites as being the only problem that
needs to be resolved. This explains their absolute
hostility toward physical matter; it is based on the
assumption that what is physical is evil and what is
spiritual expresses good. Such an assumption is forced
to deny the possibility that intrinsic evil exists,
entirely unrelated to the physical. In the physical
versus spiritual perception, one must relate to an
evil that is not really evil. It does not really exist
but is only a metaphor for condemnation of the
physical, which is evil. If you ever see a wicked man,
it is only a sign that he is ruled by physical matter.
If he would only distance himself from the physical,
he would become utterly righteous.
The Torah demands Teshuva; it
advocates for repair of our actions, for repair of our
selves. We are required to repair our character
traits, to search and rummage through our actions and
through our personalities. We are to dive down to the
very depths of the roots of evil, to the source of the
urge to evil, and to all other evil tendencies, such
as “envy, lust, and pride.”
One might ask why envy, lust and
pride are called evil when they are no more than the
three perspectives of the survival mechanism, which is
nothing more than an extension of the laws of the
existence of physical matter, so where do you find
here intrinsic evil?
It is apparently necessary to
explain what is meant by intrinsic evil. Sin, after
all, according to Chazal, is attributed to “a spirit
of foolishness” that enters into a human being: “No
man sins unless a spirit of foolishness has entered
into him.” This appears to be saying that there is not
an element of evil in man himself. The spirit of
foolishness enters a man not as the result of any evil
that is pre-existent in him but rather as a result of
laxness that has overcome him and disabled his control
over his own actions. Chazal conclude decisively: “Let
a man be a fool all his days, yet never wicked for
even one hour before the Omnipresent One.”
This appears to be saying that a
sin caused by foolishness is not so very grave. It
should not be related to as evil but rather as an
accident on the job, an error, an exception to the
rule, which does not testify to the rule of the
person’s character. It will suffice if the person
simply recognizes it and repairs the damage.
The korbanot are designed
to repair the damage created within the human being
who sinned. After all, “your sins have been separating
you from your Lord.” A conflict has been created
between the physical, which inherent in man, and the
spirit, which is inherent in man as well. Therefore he
must sacrifice the physical, at the place of Mikdash,
where heaven and earth kiss and there is no separating
between the two. The sinner journeys to the Temple and
offers a sacrifice of his fat and of his blood, and
his sin is atoned, and the unity that was inherent in
him before his sin is thus returned to its proper
functioning.
Then where is evil? After all,
“everything that has been created – it is for My Name
and for My glory” that the Creator of the universe
created and formed and made everything He did, and
“there is no space that is free of Him.” It can only
be that evil is the behavior of the person who
“recognizes his Creator and deliberately intends to
rebel against Him.” This is the wicked person who
makes use of his power of free choice in order to kick
truth aside. An example of this is a person who
studies Torah in order to find fault. This is a
“heretic for the sake of provoking anger,” as opposed
to a “heretic for the sake of lust,” which the Torah
simply ascribes to a “spirit of foolishness.”
There is a very specific type of
action that falls into the category of intrinsic evil;
it is that action perpetrated though a deliberate wish
and intention to cause harm, damage or sorrow to one’s
fellow human being who has done one no harm. This
action does not profit the perpetrator; no personal
gain is anticipated from this harming of one’s fellow
human being. Such actions deserve to be attributed to
the category of intrinsic evil. All other damages can
be included in the category of apparent evil,
comparable to the evil perpetrated by an
uncomprehending animal that causes harm in order to
sustain its own existence.
The Torah finds it necessary to
warn people against choosing evil. For this is no
natural tendency, as is the case with apparent evil.
Rather, by virtue of the power of human free choice,
by the power of man’s capacity to create, to become a
creator, he also wields a power that enables him to
choose to deviate from his animal nature and to create
a new entity, an almost yesh may’ayin
creation, almost generating “being out of non-being” –
something new that has never existed before.
It is true that no human being is
capable of creating a totally new and autonomous
entity if the raw material for it, in potential, has
not been pre-existent in the universe. Human beings
cannot create yesh may’ayin; only the Creator
of the universe can do this. Yet man is most certainly
capable of creating behaviors that diverge and deviate
from the systemized laws of nature.
It is true that this dynamic
condition of human behavior is not given over entirely
to the domain of human control. In fact man simply
carries out and actualizes a reality, the potential
for which has been prepared in advance by supreme
Providence. A murderer – deliberately and
premeditatedly taking a human life – is only taking a
life upon whom judgment has already been decreed; it
must pass from this world in any case.
Nevertheless, “good is worked
through good people, and bad is worked through bad
people,” even unbeknownst to them, as in the case
cited in the Talmud of the man who fell from the
ladder and killed the person below. The man who fell
had previously killed someone unintentionally, but
there had been no witnesses, so no exile had been
decreed upon him, and the man below the ladder had
previously killed someone in a deliberate and
premeditated act of murder, but there had been no
witnesses to that crime and so no death penalty had
been carried out.
It is true that a dispute exists
among the rishonim as to whether this is true
in the case of premeditated murder as well, that the
murderer is only carrying out a verdict that has
already been decreed upon the murdered individual. Yet
no one disputes the fact that there was never a decree
placed upon the murderer to force him to perpetrate a
murder in order to carry out a death penalty decreed
upon another individual. This the murderer does by his
power of free choice.
Amalek is the dishonorable
representative of intrinsic evil; it is the
incarnation of wickedness and of all evil character
traits that arise out of free choice.
Christianity has taken free choice
away from human beings and given it over to the man
who is their deity. Humanity stripped of its free
choice is doomed to an endless and incurable spirit of
foolishness. Whoever fails to attach to the man who is
their deity is without hope, and death is preferable
to life for that person. This is why Christianity has
preached the virtue of “killing, exterminating, and
destroying” anyone who heretically denies the man who
is their deity, and first and foremost the Jews from
whom he came forth, should they refuse to accept his
lordship, “and there has been no lack of disgrace and
outrage.”
This explains the morally
illogical attitude of leniency and forgiveness that
Christianity takes toward evil. After all, what can
possibly be expected from a creature devoid of free
choice? Thus has Christianity accustomed the western
world to relate leniently and forgivingly to evil in
general, while giving the lion’s share of evil a
certificate of virtue, as seen in the murderous
cruelty demonstrated by the church toward whoever
would heretically deny its teachings. Islam has
adopted this attitude as well. These religions contain
no principle-based platform that recognizes and
condemns intrinsic evil – whether evil in itself or
evil as behavior.
This blurring of evil, and this
non-recognition of evil has been adopted
enthusiastically by human society, which by virtue of
being human bears the human element, in which Godly
presence is incarnated at its best, for man is the
only creature who has been given the honor of being
the bearer of God’s word in this world. It is this
quality that protects man and prevents him from
joining evil and becoming enslaved to it for any
length of time. Soon enough the Godly quality inherent
in man pulls out its whip – that is, the feeling of
guilt – and lashes at him from within, until he mends
his ways.
Yet soon enough pampered and
spoiled man adopted a new goal: he would remove
feeling of guilt; he would distance it entirely from
his province. He rose and created a moral theory that
has nothing whatsoever in common with reality.
The moral teaching invented by the
nations is not human, and its goal is not to protect
man, nor to do him good, but rather to impose ideas
and theories upon him that look nice and sound nice.
They are built upon a logical method that is
controlled by order, rather than justice for the
private individual, such as Jewish morality demands.
The test of Jewish morality is the well being of the
private individual; everything else belongs to the
realm of law and order, and even law and order are not
exempt from the requirement of proving that they
operate for the good of the private individual.
Thus did systems form, which were
self-justifying, which trampled the rights of the
individual – systems that in their very nature
contained no trace of the human element. Liberalism,
and all systemized ideas, turn individual rights and
the ideals of justice and equality into building
blocks for new systems, which become
brute-force-based, paternalistic regimes that use
their governmental power to oppress the individual and
grind him into the dust.
This absence of a core of
humanness at its center, such as lives and breathes in
the image of the private individual, specifically, is
what has uprooted humanness from these ideational
systems.
A counter chain reaction forms at
this point. The human core as it exists within the
human individual is the basis for the rightness and
justice of all the other values, such as justice,
honesty, and equality. Without this human core, truth
becomes lie, equality – distortion, and justice is
turned into the deprivation of the weak by the strong,
who gloat as they preach their hypocrisy: “Praises of
the Lord are in their throat while a double-edged
sword is in their hand.”
Thus does liberalism become a
sentient, self-sustaining entity, living by robbing
the poor, taking “the poor man’s only lamb,” confusing
the issues and mistaking the wolf for the lamb. The
Cossack comes onstage, crying that he has been robbed,
and demands justice and equality – but only for
himself.
The absence of the private
individual’s personal involvement enables this playing
havoc with the systems, putting “the lower realms up
above and the higher realms down below.” There is “no
judge and no justice,” and “every man does whatever is
right in his own eyes.” There is no relating to the
stability of time and place, to one’s traditions, to
one’s roots, to reverence for one’s elders, to
authority, or to any of the principles that guide
behavior.
Here evil announces a feast, and
the wicked person celebrates, in the absence of that
human element that lives and breathes and sustains the
soul of the flesh and blood creature that otherwise
becomes an animal more dangerous than any other, in
that it possesses free choice and has chosen to turn
evil into good – meaning to adopt evil and to call it
good. This is a faithful copy of the wicked Esav’s
style of choosing evil – and it is from Esav that
Amalek came into the world.
The “spirit of foolishness” causes
a man “to grow so intoxicated that he cannot tell
‘cursed’ from ‘blessed.’” Wickedness, however, knows
quite well how to distinguish the two, yet it has
decided to choose evil.
The Jew in contrast has decided to
remove all systemized billboards, stigmas and laws
created by human beings for the purpose of evading the
never-ending obligation of free choice, which must
incessantly be examining the innumerable fine details
and exacting distinctions of ever-changing reality.
Such tedious and exhausting labor is not to Esav’s
taste, and he prefers subjugation and enslavement to a
system that will supposedly do the work for him, and
thus he can free himself from the labor of free
choice. The Jew is the reminder of Esav’s sin, and for
this, Esav shall forever hate him.
For these reasons psychology came
into the world, to become a Christian religion, only
without God. In His place, it positioned – at the top
of the scale of its systemized values – physical
matter, specifically, granting physical matter an
intrinsic justification and a supreme value. Physical
nature would become the symbol of harmony, of the
perfect good. One must attach oneself to nature,
utterly, and at any price, and be willing to sacrifice
all the qualities of goodness and beauty, for after
all physical nature does not contain the values of
goodness and beauty. These are the fruit of the human
spirit, of human creativity and of human free choice.
Only through the human element were the values of
goodness and beauty introduced to the world.
And so man become a slave –
enslaved to the laws of physical matter, no longer
controlling them in order to serve the spirit through
them, as the Torah had instructed him to do. How much
better would it be for man to cancel systemized good
and evil entirely, and leave this distinction in his
own bosom alone. This is the Megila’s instruction. The
Scroll of Esther advises us to renounce systemized,
theoretical distinctions between “cursed” and
“blessed,” to leave it to ourselves alone, to follow
our own feelings and judgment, which draw from the
Godly-human element concealed within us.
Liberalism gave birth to Leftism,
whose prime feature is the total erasure of the
private human individual, and the establishment of a
sterile system in his place. From this feature, all
the other features follow, which have been adopted by
Leftism, for it views the wolf as the lamb and vice
versa. Chazal warn against this: “Whoever is
compassionate to the cruel, will ultimately be cruel
to the compassionate.”
The Leftist view propounds a
sweeping negation of force of any kind, even for
educational purposes. From here are derived the laws
that prohibit every use of force, even with regard to
education and even with regard to dangerous criminals
who constitute a menace to society. From here is
derived the consistent placing of the blame on the
system, and on society, rather than on the acting
individual, the wicked person himself.
Yet wonder of wonders: the
constant preaching to attach to our physical nature
has distanced us from our human nature; we have lost
the ability to distinguish good from evil, healthy
from sick, beautiful from ugly (abstract art) and the
fool from the wise person.
From here we may understand the
distinction made by the Passover Hagaddah, which
opposes the wise to the wicked, rather than to the
foolish, to teach us that the opposite of wise is
wicked – the wicked person who refuses to make use of
the obligation of free choice and the human capacity
to make distinctions.
“Let a man be a fool all his
days, yet never wicked for even one hour
before the Omnipresent One.” This statement emphasizes
the absolute dichotomy that divides the wicked one’s
existence – unjustified for even one hour – from the
foolish one’s existence. The foolish one does not lose
the justification for his existence. The wicked one
loses it instantly, for he “recognizes his Creator,
yet deliberately [chooses evil and] rebels against
Him.”
|
|