GOOD AND EVIL
Increase the Good
Those who are pure and righteous do not complain about evil, but increase justice.
They do not complain about godlessness, but increase faith.
They do not complain about ignorance, but increase wisdom.
Eretz Cheifetz
All of the Plague Has Turned Pure White
Within the totality of the world-
Both this-worldly and spiritual-
The only evil to be found
Is that which exists
In its isolated state.
But in the gathering of everything,
Everything is good-literally-
Not because evil is nullified into the majority
(As the desiccated accounting would have it),
But when seen from the perspective
Of the value
That is independent and ideal.
From this, you can understand
That to the degree
That the quantity of movement
Toward wholeness grows,
Evil decreases
And goodness is revealed.
Not only that,
But the gathering of evil in all its parts
Appears as the depths
Of a very great goodness,
Connecting in the depth of the heat of its yearning
To total goodness,
With which evil will not abide-
"All of the plague has turned pure white."
The life that is hidden
In this eternal point of view
Is what maintains the world,
Placing a bandage on the face
Of all destructive forces,
Not allowing them to cause
The world to totter.
"And he will guard heights upon heights."
Orot Hakodesh II, p. 454
The Purpose of Evil
We see the evil within the individual and in the life of human society. We find that with all its negativity and evil, it has a purpose-a temporary purpose. Evil contains particular power, the might of will and the depths of life. These are necessary components with which to perfect virtue and goodness. And we are assured that in the end, the evil will pass. The individual will be perfected and society will be perfected. Then everything will stand upon the basis of goodness. Evil will evaporate, and the yearning of evil, the wrath, the murder, the coarseness, and all their offshoots, will evaporate like smoke.
The same process applies to the entire world.
Without any doubt, this power of evil hungering for evil causes upheaval in the world. It rules and is filled with force, all the days of evil, as long as the world requires the evil upheaval, the universal evil-doer hungers, with all his branches, to exterminate and destroy, to poison and pollute, to darken and blacken, to separate and explode. And he extends his evil until the final time, until the world will be perfected, until a new spirit, a spirit of pure life, will breathe upon human beings, when holy souls will awaken for the endeavor of true liberation, and take refuge the kingdom of supernal holy ones.
Everything mentioned in the words of the sages-all their puzzling sayings regarding evil and its existence, regarding its temporary power and force, regarding its destruction and annihilation in the end of days-it is all is sealed in a writing of truth.
Orot Hakodesh III, p. 478
The World of Humanity
Spiritual idealism knows nothing of quantitative separation. It recognizes only inclusivity and unity. It surveys particulars only as being a factor within the totality. Therefore, it can only recognize an all-inclusive goodness. And it can only recognize evil when it is all-inclusive. And because an all-inclusive evil does not exist at all, and all-inclusiveness proceeds in relation to the manifestations in the form of time, for idealism does not considers and is connected to its unique point, but with its entire great outpouring, as a result, it comes to recognize that there is no universality to the existence of evil. Rather, all is goodness. "And God saw what He had made, and behold, it was very good."
Physical mass creates a separation between existing objects and, automatically, their opposing natures.
**
As long as an awareness of good and evil exists, you do not have to connect your nature to this state of being: "he may not eat from the tree of knowledge of good and evil." Only the tree of life, which is all good, is prepared for you. Also prepared for you is: "Eat from the tree of knowledge of good and evil"-after you pass the many tests that you must go through, when your pollution is continuously cleansed, so that you are completely purified and your character traits are rectified, and the awareness of the tree of life again connects with you. Then the tree of knowledge of good and evil turns into a tree filled entirely with life and goodness.
There is no generation in which this great labor, clarifying awareness and the will in order to burn evil from its existence, will be completed. This is the foundation and maintenance of the world. "Say to the righteous person that it is good." The world is renewed when the Torah is renewed. A revelation that comes in a limited form is a reduced condensation with no measure or value at all, after the spiritual and mighty waves have already gushed and gone by, descended from world to world, contracted again and again, until they finally appeared to us in the form of some revelation.
In its root, revelation is not individual, intellectual illumination, but global: the revelation of a new heavens, or a new earth-depending on what you dealt with, its worth and its content.
The same greatness that spreads through the soul, whose incandescence breaks down and weakens the frame of the letters, is the greatness that includes within its hiddenness all the details of the lights that illumine the letters.
To reveal the letters and their details, pray and direct your heart to our Father in heaven, Who is all-powerful, Who merges them together, the great and the small: "He sits on His throne, and gazes down on heaven and earth." From the supernal light of true prayer, the prayer of the righteous, a great light emerges from the region of supernal equality, where no light pushes light aside, but each strengthens and illumines the other. This light, this dew of desire, causes all the letters, with their vowels and their smallest details, to sprout from that supernal illumination itself.
Orot Hakodesh I, p. 179
Our Soul Yearns for Total Goodness
I.
What causes the continued presence of the idea of the existence of evil in the world?
Our point of view should be able to rise to a reckoning of a clear and inclusive world. It should be able to observe a totality that is good and complete.
The idea of the existence of evil is merely a diminution of the illumination that is filtered through various levels. As a result of that diminution, the soul asks: "Why can't everything be exalted, completely good and great?"
We might respond that a division into levels is necessary for the improvement of the world. But by saying so, we appeal to the idea of impossibility. We are claiming that it is impossible to bring about perfection without division into levels.
However, claiming that anything else than such a division is impossible impairs our appreciation of the supernal, our sense of the ultimate and infinite ability of the Creator of everything.
II.
When we arrive at the depth of the matter, we uproot the entirety of this misleading idea, this definitive statement regarding division into levels, which results in complaints about
the narrowness of reality.
There are two reasons for [complaint].
III.
The first reason [for complaint] is an internal one.
Through the true revelation of the all, the viewpoint of unity is revealed. In unity, everything is truly great and exalted, without any smallness or diminution whatsoever.
When our eye is weary, we see smallness and diminution. But even this has a [positive] consequence. We are impelled to examine the basis of goodness, greatness and light. We realize that our sense that greatness and light are the ultimate goodness and fulfillment is true in its place. What is that place? Wherever it is fit that infinite greatness and goodness be revealed.
But there are also places where diminution is fitting.
There, diminution and smallness themselves comprise the complete and total goodness just as greatness does in its place.
Then everything rises and returns to a state of total goodness, which doesn't require any measure of withholding.
The measure of withholding is a reality that appears dualistic: there are two aspects completing one other. One aspect is like the soul and the other like the body. Darkness perfects goodness, which is light. There is no day without night.
Day and night provide the basis for the perfection of the framework of time.
If not for the darkness, which presents the viewpoint of separation, there would be no drive toward continuous ascent.
That drive is basic. It perfects everything, until the quality of perfection in existence is no longer lacking: neither the [static] perfect quality that has no excess (and certainly no lack); nor the perfect quality that constantly adds perfection and that diffuses a constant, never ending pleasure.
If not for the viewpoint of separation, we would only be aware of the quality of completeness. There would be no progress, no renewal of ascent.
And so the diminution, which causes the renewal of ascent, is literally complete good, like complete goodness itself. From the aspect of that diminution's ultimate supernal, infinite perfection, it has no connection to addition and ascent.
IV.
There remains only the feeling of pain and sorrow. We ask regarding this feeling: Why does it exist?
Sorrow is ameliorated in two ways.
The first is by accepting suffering with love. That is the level of supernal consciousness.
The second is by attaining a supernal viewpoint that transcends consciousness of belief in the quality of goodness.
V.
And so, everything is truly the measure of goodness, with no necessary conditions, no necessary circumstances.
This will certainly be revealed in the messianic future. At that time, we will make the blessing on everything, whether apparently good or bad, "He is good and does good." At that time, God's name [of compassion] will be pronounced just as it is written [when it indicates strictness].
VI.
Nevertheless, [there are] viewpoints that give credence to this withholding, with a proper appreciation for the supernal honor. These viewpoints have their place, once darkness exists.
To the degree that these viewpoints reconcile our consciousness, their essence comes from the supernal light of truth that shines on those viewpoints.
All the bitterness and pain that we feel in those viewpoints comes from the foundation of darkness.
That darkness, however, is continuously transformed into great light.
Orot Hakodesh II, pp. 461 63
Beyond the Tree of Knowledge
Rav Avraham Yitzchak Kook spoke one Purim, when his heart was rejoicing with wine, the wine of Torah:
"Rava said: A person is obligated to get intoxicated on Purim, until he does not know the difference between 'Cursed is Haman' and 'Blessed is Mordechai' (Megillah 7b)."
"Until he does not know"-until he rises beyond his knowledge, beyond the sin of the tree of knowledge, until he arrives at the radiance of Adam before the sin, before the sin of the tree of knowledge.
And the sages taught: "What is the Torah source for Haman? The answer is found in the verse: "Is it so that from the tree that I commanded you not to eat from, you have eaten? (Genesis 3:11)" (Chulin 139b).
The word for "is it so" (hamin) has the same letters as does the word Haman.
The eating of the tree of knowledge introduced evil into the world: "this evil Haman." But transcending the tree, before the sin of the tree of knowledge, there is no place for Haman in the world-his name and memory are erased, as though he never existed.
Moadei Harayah, p. 258
"In The Destruction Of The Wicked, There Is Song"
We recognize that absolute goodness is something whose existence is total goodness and supernal delight. The perfection and broadening of that reality constitutes paths of goodness and an uplifted, Edenic nature.
On the other hand, total and absolute evil constitutes the absence of absolute good and the diminution of the expanded states of the being of goodness. We recognize that total and absolute evil opposes goodness.
The lack and denial of evil is total goodness. The diminution and constriction of the being of evil constitutes the direction to the paths of goodness.
Pessimism is the gaze directed into the depth of evil.
There is a good within pessimism: the tendency toward its own self-removal. This is redemption from the being of evil-something for which evil itself (in the depth of its existence) so much yearns. Of course, this yearning will manifest itself in the upper aspect of evil, that aspect that seems to touch upon the border of goodness. This evil attains its happiness by rejoicing in its own annihilation. "In the destruction of the wicked, there is song"-even by the wicked people themselves, who cease their fury.
However, the lower aspect of evil does not reach perfection. More evil than the upper aspect, it does not yet recognize the happiness within its own annihilation. Instead, it yearns for existence and being.
Buddhism possesses something of that goodness within evil. Buddhism expresses well the desire for self-immolation, and is filled with such a great deal of this sort of spirit that this constitutes the general direction of that unique culture: leading the lowly aspect within evil to its upper aspect-i.e., to the desire for its own annihilation and then the goal itself: the self-annihilation.
Clearly, the innermost point of goodness within evil connects to good. And it remains afterwards, possessing an eternal existence. The desire for the annihilation of evil lives and exists forever within the arena of goodness, with an infinite happiness.
The joy of those who are just is in relation to the goodness that exists within goodness. This transcends all evil. These people experience a joy in the being of that goodness and in the level of breadth of its existence. Goodness within goodness gains strength in the Source of goodness, the Source of being and life-which is to say, the light of the Life of the universe, "He Who spoke and it was."
Ideal good and evil have to do with the totality of reality. When reality is appreciated as being good in its totality, then our consciousness is at peace and painful details are appeased, since they exist-at any rate-in a world whose foundation is goodness.
Coming to an understanding of divine good is necessary to the foundation of being. When we call to mind that all the universes together do not possess even the value of a spark compared to the cycles of eternal lights, to the light of God's Presence, then the light of goodness appears in our soul and the bitterness of life is sweetened.
Orot Hakodesh II, pp. 486-87
Four Yearnings In The Human Spirit
There are four yearnings in the human spirit, which flow from the spirit of the universe in its divisions.
The first spirit is a yearning for total evil. It is the desire that evil rule over life and the cosmos in all its conditions. From this came the era of idolatry. That era still remains active to the very depth of its depravity in all its branches (the "branches of an alien vine"), with complete evil, disease, foolishness and destruction-whether their corrosiveness is patent or whether it is concealed within the sheathe of superficial beauty, ostensible honor and political power.
The second yearning involves the recognition of the nature of evil. And this results in a proclamation of total despair regarding all reality and in a yearning for redemption through complete annihilation-and life is then arranged to arrive at that end.
The third yearning is a partial despair. That is to say, it is a despair in the face of evil and its power. This yearning cedes to evil the realm of physicality and society (which is so much captivated by what it sees). This yearning thus hopes that such a capitulation will save the inner aspect of life, the facet of goodness within life.
The fourth yearning will save everything, overlooking not even a scrap. It will see to it that "no one will be abandoned." It will save the body as much as the soul, the outer nature of reality as much as its inner nature, evil as much as good. More, it will transform evil into total good, and raise the world and everything in it-in all its aspects and its activities, the world of the individual (with all its physical components) and society with all its configurations-in order to set everything upon a foundation of goodness.
This is the yearning of Israel, as expressed in the depths of Torah, in the foundation of faith, upon the pathways of life: in all of our wars (physical and spiritual), in all of our hopes to strengthen the rulership of and attain eternal peace for the throne of David and his kingdom: to prepare for this and to uphold it with justice and charity. This will be accomplished by "zealousness [on behalf of] the Lord of Hosts." Such "zealousness [on behalf of] the Lord" is the living spirit within the power of Israel, which does not tolerate even the slightest degree of either human or cosmic evil. Then "the idols will be completely destroyed," "Hashem alone will be exalted that day," "the heavens will rejoice and the earth will delight, as among the nations, they will proclaim, 'The Lord rules.'"
It is evident that both total despair (the way of Buddhism) and partial despair (the way of Christianity) in some manner make use of universal evil, in regard to its desire to channel to itself all that it can have. At the very least, they acknowledge it as having an intrinsic reality and eternal nature, and this allows it to grow [as mighty as] a walled city.
But the light of Israel comes to remove all darkness and to sweep from the earth every blackening cloud, to remove the countenance of shadow that lies upon all the nations and the curtain that has been spread upon all the peoples.
Evil is destined for annihilation-each unique, particular and individual evil, as well as its source, universal evil: the entire foundation of evil that has taken such a strong grip of the root, branches and twigs [that make up] the vastness of creation.
There are people in whose essential being is concealed a tendency toward a self-sufficient evil. When these people look at the world, they see the character of cosmic evil as something that has all-encompassing sovereignty. As for those who are deeply immersed in the depths of evil, they are given over to it and rejoice in its existence, seeing great things in it and luxuriating in the poison of its perversities.
Superior to these are the people who stand at the verge of a movement toward the side of goodness-even though they have not yet reached it, even though they have not yet been liberated from [their] conceptual outlook regarding the rule of evil. Nevertheless, [their] fascination and love for evil has weakened, and so they now bemoan the world of evil and its foundation. However, they lack the power of the radiance of hope, with which they would be able to gaze upon the foundation of universal good, the source of life to which everything is indentured. [On that plane,] all good and evil are destined to reach the goal of the culmination of the ideals [of that source of life. Good and evil] rush toward the proclamation [of that goal] like a storm wind. Still, there is already the beginning of improvement in these people's fury against evil, with imprecations and abhorrence, with a bitterness within their soul and penetrating images of protest. Even though this lacks a result of radiance, the hatred of evil already nests within them.
Higher than these people are those whose viewpoint is free-those who, while they see the negative aspect, the evil and foolishness, within this world, also [see] that this cannot last forever. And they await its total dissolution and annihilation from the essence of the foundation [of the world]. These people are already yearning for the destruction of evil, and believe in it. However, the lightning flash of goodness has not yet appeared before their eyes.
All of these [realizations] are merely small shafts of fine light within the depth of darkness, shining and glowing upon all of them: a torch whose lights are eternal.
This is the merest glance of goodness at its ultimate root. [This glance] knows that "evil will be dispersed like smoke," that "the government of willful evil will be removed from the world," and that "Hashem will be exalted on that day."
"Light is sown for the righteous, and there is joy for those whose heart is straight."
Orot Hakodesh II, pp. 488-490
All Evil Will Dissipate Like Smoke
A total and absolute evil that lacks the slightest spark of good rejoices in its own annihilation, destruction and obliteration. This is the zenith of its development. We must rise to a level of such all-encompassing love that we desire to help all, and we desire to help evil by destroying it. "And all evil will dissipate like smoke."
Only the spark of goodness that is bonded to evil experiences suffering. This aspect of goodness yearns to exist, and it imagines that the conditions of its existence are dependent upon the on-going existence of all the offshoots of the evil to which it is bonded. And so any move to destroy that evil causes it pain.
So we yearn to separate the evil from the good. Then the world will be filled with delight. Good will delight in its existence, growing ever stronger, like the sun emerging in its might. And evil will delight in its self-destruction, as that too grows ever stronger, in accordance with the amount of good. "The candle of the wicked will be dimmed, and the light of the righteous will rejoice."
Of necessity, the evil characteristics in the world will be wiped away. They will remain as formless shapes of existence, upon which new forms will be stamped. All structures of the cosmos proceed to aid this wiping out, in order to prepare the new creation.
Orot Hakodesh II
In his commentary on the mishnah at the end of Berachot, Maimonides expresses a philosophical, mystical secret. The verse states, "It is a time to act for Hashem; they have violated Your Torah" (Psalms 119:126).This [verse] corresponds to the closing of the paths of repentance before those who are absolutely evil, so that they will be obliterated in their sinfulness.
"Hashem your God has divided them to all the nations" (Deuteronomy 4:19). [The word "divided" can be read as "smooth."] God blandished [the other nations] with smooth words, in order to remove them from the world. All this points to the universal thought that "in the destruction of the wicked there is song" (Proverbs 11:10). When they are completely sated and their measure filled, the time for their elimination arrives. The ugly form is obliterated, and from its characteristic substance, a new, perfected creation is built.
Sin annihilates and debilitates, weakens and destroys. In the depth of evil, the meaning of [the statement,] "the reward of a sin is a sin" (Pirkei Avot) gains its full meaning. Everywhere, free will is given until [the process] is completed. As long as a spark of life burns, it is possible-by strengthening the will-to bring a small spark to the most perfect form, without the necessity for annihilation.
However, sometimes the last spark of life that has a spiritual characteristic has already been lost. That which lives is nothing but the ugly form that has sucked into itself and subjugated to itself all the essence remaining of that spark of a rectified life. Then free will is annihilated, and the descent into destruction arrives.
For the good of the advancement of the perfection after destruction come smooth words-in order to remove them from the world.
Orot Hakodesh II
Not Shadows
Reality in its being and existence is tied to the supernal nature of the source of reality. Not superficialities, not shadows, nor partial forces make up the content of reality, but the manifestation of essence, the richness of being, the depth of what is, from the root of its inner self, just as it is the source of the being of the soul-level, the happiness of souls.
The perfection of one's will and one's spiritual education, as well as that of everything that feels and thinks, must be drawn from the root of the supernal source. This elevation will come about a result of an acculturation to supernal sanctity, which results from the proclamation and declaration of the name of God in its fullness.
Then the evil within reality will be transformed to good, [an evil] that rules with its blind and wild might in the body, in the physicality of humanity and all life, in the inchoate worlds, in actively stormy powers, in coalescence and crystallization, in people's lack of knowledge of how to distinguish between good and evil, in its connection for people's yearning for evil, for self-elevation, for the spread of might and fury without even a glance toward righteousness, justice, the refined goal, upon which the supernal source will cause its broad streams to flow.
These streams stand unveiled. They come from the light of Torah, from a revelation of the foundation of being.
The first [thing] to come is the illumination of the ideal goal [of being]. This [goal] incorporates the entire construct [of the cosmos], including the foundation of evil and barbarity within existence with all its ferment, with the entire extension of its activities, with all its creations, with all [its] inferno of fury and fire, with all [its] heaviness, earthiness, laziness, madness, with all its inversions and bizarreness. The light [of this goal] shines upon everything.
How great and elevated is the light of life of the manifestation of Torah. How elevated and mighty is the powerful action that clings to the light of idealistic Torah study.
[That light] conquers, guides, teaches and refines those aspects of wickedness referred to as the evil donkey, ox and dog-whether in physicality itself, or in the world and its fullness. And all return to be the lovers of [that light]. Within the midst of everything, a spirit of wisdom appears.
The [state of being that includes] laziness, wickedness and arrogance of itself rises, frees itself from its bonds. The content of the goal hidden in the inner point [of this state of being], in the foundation of the need for its existence, grows manifest upon it. Swiftness, love and appropriate humility blossom precisely through the powers [of that laziness, wickedness and arrogance].
Tens of thousands of forces of lights gain refinement from these levels of darkness. The most bizarre clots of dross separate and fall away. Those who rise unjustly fly off and fall, are burnt and become nothing. A pure spirit from the foundation of the creation of worlds hovers over everything. The scent of Eden of the creation of the world, of the joy of creation, surrounds and penetrates.
"They sat with the King in His work" (?). [Our sages explain this to mean that God] "took counsel with the souls of the righteous in the creation of His world."
This consultation carries out its procession, brings into being its values.
With a pleasantness of love, it is manifest to lovers, with a supernal penetration. Behold, it comes and it becomes. "The word of God will stand forever."
Orot Hakodesh II, p. 495
Hatred Towards Evil People
If a person lacks the sense of hatred toward evil people, then evil character traits, deeds and ideas can cling to him and damage him. It is true that so great is the sweetening power of kindness that light goes forth and shines even upon evil people. Nevertheless, it is fitting to grasp the trait of strictness to a certain degree, which acknowledges an inner hatred toward extremely evil people who lift their hand against the Torah.
This trait is like a sandal for the soul, so that [the soul's] feet will not be soiled in the thick mire, the "husks." And with this trait, [the soul's purity] is preserved.
Orot Hakodesh III
Elevating Worthy Thoughts
It is necessary to elevate fallen thoughts and traits, in which evil and ugliness can be recognized, to the source of their root in holiness, where we can see that they are in truth exalted thoughts and good traits.
In the same way, we must lift up thoughts that are worthy, but on the lowest level-where evil and chaos unite with them, even though they turn to holiness-to the uplifted level of the ideal emanation, directed only toward total goodness and absolute straightness; until that uplifting expands to the supernal world where pure holiness rules in its might.
Arpelei Tohar, p. 1
To Be Prepared For Such A Life
[The realm of] good and evil is, at its source, much higher than what is visible in human life-whether individual or societal. Indeed, the content that reveals itself in life branches from the essence of good and evil. But its higher foundation-defilement and purity-may [only] be seen in a holy vision, informed by divine directives.
At times, this-worldly evil is merely external evil, saturated with an essential goodness. And contrarily, this-worldly good may merely be a superficial and external good, saturated with an essential, inner evil from a higher sphere.
And in regard to this, we find that [the realm of] faith and holiness is the foundation and root of everything, and it is filled with essence, it gives life and hope, construction and existence-much more than any cultural, ethical content that humanity can point to.
But to be prepared for such a life, [a life] established on the supernal foundation, the mined treasure of a unique nation is needed. That is the supernal mystery within the nation of Israel.
Orot Hakodesh II, p. 477
Through A Lens Of Bright Holiness
The science of mysteries clarifies the actuality of the spiritual in all its patterns. It describes existence in all its aspects, good and evil in all their fullness.
Through a lens of shining holiness we see that the depth of goodness brings about the depth of evil, so that by means of that evil, goodness itself will grow deeper and exist in all its most perfect fullness and goodness. And this is why there exists in all being a reality of the desire for evil: evil in ethical [thought] and evil in action.
The desire for the ruination of the world exists in all the patterns of reality, just as there exists a desire for its building, elevation and perfection.
God's supernal plan is to turn aside from the stumbling-blocks of evil and to lift humanity
and the world from the depths of evil to the heights of good.
The world and humanity are destined for this. And this is the destiny of evil itself-which, in the role of the character of independent being, will in its inner nature also rise and be transformed to good when it recognizes the desire for evil within it as being directed towards to the universal perfection of the good.
The branches of evil, which have turned aside fundamentally from the desire for perfection of goodness, are in truth only an illusory existence-whose appearance, even to themselves, shines only as long as the light of goodness has not been revealed. [And that light] is revealed in all its glory even from the depths of evil.
After that revelation, wickedness, which had turned aside in the essence of the depth of its character from the perfection of goodness, is revealed not to be an existing character at all. [Then] the spirit of defilement will pass from the land and the idols will be entirely wiped away, and on that day, Hashem alone will be exalted.
The spirit of man, his will, his intellect, and all his manifestations are saturated with the distillate of universal good and evil, [a distillate that] is revealed in all existence. It is impossible to describe how great is the accomplishment of man in burnishing and perfecting being.
Certainly no limited intellect can imagine the depths of this vision even in general
and certainly cannot describe its details and, even more, cannot organize a orderliness of life
that penetrates all the patterns of good and evil, [an orderliness] that is prepared and directed
to destroy the entire structure of evil and perfect the structure of good in the soul of humanity, in its will, in its inner nature, in its specific and general yearning-and not only that, but to pour from its spirit onto the spirit of the world, onto realistic yearning and its abilities, to the point that the inner tendency in the depths of evil is transformed to the heights of good-[so that] the desire for destruction, ruination, darkness and degeneration [is transformed] into the desire for building, establishment, illumination and elevation.
Orot Hakodesh II, pp. 475-76
The Denial Of Idolatry
It does not suffice to hate idolatry, to despise and loathe it, to seek its destruction, annihilation and extermination.
It is necessary to deny it, to believe that it is a nothing, an emptiness, a nullity and negativity of being, totally vacuous. Only because it has smashed forth to appear like something that exists and has being is it revealed-in its disgusting nature, its ugliness, its pollution and stench, and every evil blemish, every evil name and shameful name that it possesses.
The depth of true Judaism is of a piece with the denial of idolatry, which rises ever higher and makes profound the intimate connection between the holiness of Judaism and its hatred and despising [of idolatry],with every distancing, loathing and abhorrence of [idolatry,] that entire alien nature, which issues forth like the flow of "a ritually unclean woman, who is told, 'Leave'" (Talmud).
All of this depends upon the depth of rejection of idolatry. "Whoever denies idolatry is called a Jew."
Orot Ha'Emunah, p. 5
Idolatry
If something has a touch of idolatry, we may know that, although it may have a quality of physical or even spiritual beauty, this comes only from its superficial aspect. But within it lies the venom of a profound destructiveness.
If a person is bonded with a link to such a worthless faith, the site of his linkage lies within the innermost being of its content-the very thing that pours forth inner evil. This is because all idolatry is repulsed from the source of life and goodness, the source of living waters, and instead hews broken cisterns that will not hold water.
Orot Ha'Emunah
