He spoke a great deal about rah in Da’at Tevunot (96-133), where he touches upon rah and man’s place in undoing it; on the fact that rah was a created, i.e., un-Godly, phenomenon; on the fact that while He created it God doesn’t fully “feed” (i.e., have His emanations freely flow upon) rah — only enough to allow for its existence; on its being a symptom of God’s hidden-ness and withdrawal, and a result of His not yet revealing His Yichud; on its eventual undoing; on its role in the workings of the Afterlife as well as reward and punishment; on Adam and Eve’s role in its role in the universe; on rah’s effects on the world and on humankind; on the Jewish Nation’s specific relation to rah as well as the role of the righteous; and much more.
He spoke of rah in more arcane terms in Sefer Kina’ot Adonai Tziva’ot in terms of exile and redemption; he reintroduced the idea of its being undone in Peirush La’Arimit Yadi b’Tzalutin; and he expanded upon these and related themes here, in Klach Pitchei Chochma.
But all of this will take us far too afield. So we’ll now expand upon the contents of this section of Klach itself.
(c) 2012 Rabbi Yaakov Feldman
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