{"id":308,"date":"2025-10-17T04:00:00","date_gmt":"2025-10-17T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=308"},"modified":"2025-12-14T16:37:34","modified_gmt":"2025-12-14T23:37:34","slug":"bereshit-isaias-45-7-dios-crea-el-mal-judaismo","status":"publish","type":"post","link":"https:\/\/lamishna.com\/es_es\/bereshit-isaias-45-7-dios-crea-el-mal-judaismo\/","title":{"rendered":"Bereshit 2025 (VIDEO) \/ El origen del mal y los falsos maestros"},"content":{"rendered":"\n<h1 class=\"wp-block-heading\">1) Texto base y marco hist\u00f3rico<\/h1>\n\n\n\n<p><strong>Isa\u00edas 45:7<\/strong>: \u201cYo formo la luz y creo las tinieblas, hago la paz y <em>creo el mal<\/em> (\u05d4\u05b8\u05e8\u05b7\u05e2); Yo, el Se\u00f1or, hago todo esto.\u201d El pasaje pertenece al or\u00e1culo sobre <strong>Ciro<\/strong> como instrumento de Dios: la tesis es la <strong>soberan\u00eda absoluta<\/strong> de HaShem sobre toda realidad, en pol\u00e9mica contra el dualismo (p. ej., persa).<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">2) L\u00e9xico: \u00bf\u201cmal\u201d (ra\u2018) = mal moral?<\/h1>\n\n\n\n<p>En hebreo b\u00edblico, <strong>ra\u2018<\/strong> puede significar \u201c<em>mal\/calamidad\/desgracia<\/em>\u201d, no necesariamente maldad moral. En Isa\u00edas 45:7, el sentido llano (peshat) \u2014dados el contexto pol\u00edtico-hist\u00f3rico\u2014 apunta a <strong>eventos adversos<\/strong> que Dios trae como juicio o correcci\u00f3n, no a que \u00c9l \u201cquiera\u201d la maldad \u00e9tica. La <strong>lectura cl\u00e1sica<\/strong> va en ese sentido.<\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong>VIDEO PARASH\u00c1 BERESHIT 2025 EN ESPA\u00d1OL<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<div class=\"youtube-embed\" data-video_id=\"yXT0jwm7iW0\"><iframe loading=\"lazy\" title=\"Parasha Bereshit 2025: El origen del mal y los falsos maestros\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/yXT0jwm7iW0?feature=oembed&#038;enablejsapi=1\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/div>\n<\/div><\/figure>\n\n\n\n<h1 class=\"wp-block-heading\">3) Ex\u00e9gesis cl\u00e1sica (Targum, Rashi, medievales)<\/h1>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Rashi<\/strong> subraya el contraste soberano: Dios dispone beneficios y adversidades; no hay otro poder que compita con \u00c9l. La idea central es monote\u00edsta y anti-dualista; el \u201cmal\u201d se entiende como infortunio\/decreto, no como una sustancia aut\u00f3noma rival de Dios.<\/li>\n\n\n\n<li>La <strong>liturgia<\/strong> jud\u00eda suaviza el t\u00e9rmino al bendecir: <em>\u201cyotzer or u\u2019vorej choshej, oseh shalom u\u2019voreh <strong>et hakol<\/strong><\/em>\u201d (\u2026y crea <strong>todo<\/strong>), evitando decir \u201cy crea el mal\u201d, precisamente para no atribuirle a Dios \u201cmaldad moral\u201d en la plegaria. Es un <strong>eufemismo lit\u00fargico<\/strong> con base en Isa 45:7.<\/li>\n<\/ul>\n\n\n\n<h1 class=\"wp-block-heading\">4) Filosof\u00eda (Maim\u00f3nides): el mal como privaci\u00f3n<\/h1>\n\n\n\n<p>Para <strong>Maim\u00f3nides<\/strong>, el mal <strong>no es una entidad creada<\/strong> sino una <strong>privaci\u00f3n<\/strong> (defecto, ausencia de bien) derivada de tres fuentes: (a) la materia\/contingencia del mundo, (b) la interacci\u00f3n entre seres y (c) elecciones humanas. Dios, como Bien puro, <strong>no crea \u201cmal moral\u201d<\/strong>; lo que el Tanaj llama \u201cra\u2018\u201d suele ser <strong>calamidad natural o retributiva<\/strong>.<\/p>\n\n\n\n<p class=\"has-text-align-center\"><strong>VIDEO PARASH\u00c1 BERESHIT 2025 EN INGL\u00c9S<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<div class=\"youtube-embed\" data-video_id=\"JOl4yGoP58Y\"><iframe loading=\"lazy\" title=\"Parashah Bereshit 2025: The Origin of Evil and the False Teachers\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/JOl4yGoP58Y?feature=oembed&#038;enablejsapi=1\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/div>\n<\/div><\/figure>\n\n\n\n<h1 class=\"wp-block-heading\">5) Libre albedr\u00edo y responsabilidad<\/h1>\n\n\n\n<p>El Talmud establece: <strong>\u201cTodo est\u00e1 en manos del Cielo salvo el temor del Cielo\u201d<\/strong> (es decir, la decisi\u00f3n moral humana). Con eso, la tradici\u00f3n separa: <em>Dios gobierna la historia<\/em>, pero la <strong>culpa moral<\/strong> por el mal obrar es <strong>humana<\/strong>.<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">6) Ontolog\u00eda rab\u00ednica del mal: Yetzer Ha-Ra, Sat\u00e1n y muerte<\/h1>\n\n\n\n<p>Los Sabios conceptualizan el <strong>yetzer ha-ra<\/strong> (inclinaci\u00f3n al mal) como fuerza interna de tentaci\u00f3n, identificable \u2014en un famoso pasaje\u2014 con <strong>Sat\u00e1n<\/strong> y el <strong>\u00c1ngel de la Muerte<\/strong>: \u201c<strong>son uno mismo<\/strong>\u201d (tres funciones, una ra\u00edz). La lucha \u00e9tica es real, pero <strong>no dualista<\/strong>: no existe un anti-Dios.<\/p>\n\n\n\n<p>Episodios clave:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Yoma 69b<\/strong>: tras ayunos, Israel \u201ccaptura\u201d el <em>yetzer<\/em> de la idolatr\u00eda; sin \u00e9l, la vida econ\u00f3mica\/familiar se paraliza. Conclusi\u00f3n rab\u00ednica: el <em>yetzer<\/em> es <strong>ambivalente<\/strong>; canalizado, impulsa construcci\u00f3n y vida; desbocado, destruye.<\/li>\n\n\n\n<li><strong>Berajot 5a<\/strong> (recetas para combatirlo: Torah, Shem\u00e1, memoria de la muerte) muestran que la <strong>\u00e9tica pr\u00e1ctica<\/strong> enfrenta el mal como desaf\u00edo formativo.<\/li>\n<\/ul>\n\n\n\n<h1 class=\"wp-block-heading\">7) \u201cCreaciones\u201d ligadas al mal en la pre-creaci\u00f3n<\/h1>\n\n\n\n<p>Fuentes talm\u00fadicas listan cosas \u201ccreadas\u201d <em>antes<\/em> del mundo, entre ellas <strong>Gehinom<\/strong> (como marco retributivo). Esto recalca que la <strong>justicia<\/strong> y la <strong>posibilidad de sanci\u00f3n<\/strong> est\u00e1n previstas en la arquitectura moral del universo.<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">8) C\u00e1bala: tzimtzum, <em>sitra ajr\u00e1<\/em> y kelipot<\/h1>\n\n\n\n<p>La m\u00edstica luriana propone que Dios <strong>\u201cse contrae\u201d (tzimtzum)<\/strong> para dar espacio a lo otro; en ese \u201cespacio\u201d emergen <strong>mundos rotos<\/strong> y <strong>c\u00e1scaras<\/strong> (<em>kelipot<\/em>) que ocultan la luz; el dominio del mal se llama <strong>sitra ajr\u00e1<\/strong> (\u201cel otro lado\u201d). El mal no es un rival ontol\u00f3gico de Dios sino <strong>distorsi\u00f3n\/ocultamiento<\/strong> que permite <strong>libertad<\/strong> y <strong>m\u00e9rito<\/strong>; la tarea espiritual es <strong>elevar chispas<\/strong> y <strong>refinar<\/strong> la realidad.<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">9) S\u00edntesis doctrinal (desde Isa\u00edas 45:7)<\/h1>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Monote\u00edsmo fuerte<\/strong>: Isa\u00edas afirma que <strong>todo<\/strong> (luz\/tinieblas, paz\/calamidad) est\u00e1 bajo Dios; no hay otro poder absoluto. <strong>Rechazo del dualismo<\/strong>.<\/li>\n\n\n\n<li><strong>Distinci\u00f3n sem\u00e1ntica<\/strong>: \u201c<em>ra\u2018<\/em>\u201d en el pasaje = <strong>adversidad<\/strong> (hist\u00f3rica\/natural) m\u00e1s que mal moral ontol\u00f3gico. La <strong>liturgia<\/strong> refleja esta lectura.<\/li>\n\n\n\n<li><strong>Responsabilidad humana<\/strong>: el <strong>mal moral<\/strong> procede de <strong>elecciones<\/strong> (yetzer ha-ra + libre albedr\u00edo). Dios <strong>permite<\/strong> ese margen para que exista virtud aut\u00e9ntica.<\/li>\n\n\n\n<li><strong>Filosof\u00eda y m\u00edstica convergen<\/strong>: Maim\u00f3nides lo entiende como <strong>privaci\u00f3n<\/strong>; la C\u00e1bala, como <strong>ocultamiento<\/strong> y <strong>c\u00e1scaras<\/strong> a refinar. Ambas niegan un \u201cprincipio del mal\u201d co-eterno con Dios.<\/li>\n<\/ul>\n\n\n\n<h1 class=\"wp-block-heading\">10) Implicaciones \u00e9ticas y teol\u00f3gicas<\/h1>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>Teodicea<\/strong>: las calamidades pueden ser juicio o correcci\u00f3n en la historia (Isa\u00edas), mientras que el sufrimiento \u201cno merecido\u201d se explica \u2014en Maim\u00f3nides\u2014 por la contingencia del mundo y por males causados por los humanos.<\/li>\n\n\n\n<li><strong>Pr\u00e1ctica<\/strong>: la Halaj\u00e1 y la avod\u00e1 apuntan a <strong>disciplinar<\/strong> el <em>yetzer<\/em> y \u201c<em>hacer Shalom<\/em>\u201d, convirtiendo tinieblas en luz (la receta de Berajot 5a es program\u00e1tica).<\/li>\n\n\n\n<li><strong>Narrativa m\u00edstica<\/strong>: la vida es <strong>tikk\u00fan<\/strong>; luchar con la <em>sitra ajr\u00e1<\/em> dignifica la libertad y revela m\u00e1s luz.<\/li>\n<\/ol>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">Conclusi\u00f3n<\/h2>\n\n\n\n<p>Desde Isa\u00edas 45:7, el juda\u00edsmo ense\u00f1a: <strong>Dios no compite con un \u201canti-Dios\u201d<\/strong>; <strong>no crea \u201cmaldad moral\u201d<\/strong> como fin en s\u00ed, pero <strong>s\u00ed gobierna<\/strong> incluso las <strong>adversidades<\/strong> de la historia. El <strong>mal moral<\/strong> emerge del <strong>yetzer<\/strong> y la <strong>elecci\u00f3n humana<\/strong>; filos\u00f3ficamente es <strong>privaci\u00f3n<\/strong>, cabal\u00edsticamente <strong>ocultamiento<\/strong> que habilita el <strong>tikk\u00fan<\/strong>. La tarea religiosa es <strong>iluminar tinieblas<\/strong>, <strong>convertir<\/strong> el <em>ra\u2018<\/em> en <strong>shalom<\/strong> y <strong>justicia<\/strong>, bajo la soberan\u00eda del \u00danico.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Isa\u00edas 45:7: \u00bfDios crea el mal o la calamidad?<\/p>\n","protected":false},"author":1,"featured_media":309,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[364],"tags":[284,286,287,285],"class_list":{"0":"post-308","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-parasha","8":"tag-bereshit","9":"tag-el-origen-del-mal","10":"tag-falsos-maestros","11":"tag-genesis"},"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Isa\u00edas 45:7: \u00bfDios crea el mal o la calamidad? - La Mishn\u00e1<\/title>\n<meta name=\"description\" content=\"Isa\u00edas 45:7 afirma que Dios cre\u00f3 el mal. 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