32._ Universe and evil

On the other hand, their conception of Yahveh as absolutely "unique" God takes to Israel to consider all the towns, and to all the things, as dependant of Him, although not able to recognize Him. Yahveh is not only the God of the Israelites; He is also the God of all the Earth towns, is also the God of the Universe. There are no other Gods, neither other last causes, nor other supreme powers. Therefore, it attributes to Yahveh the mythical stories of the creation of all the things.

(In the Biblical stories of the Creation, we see an allegory, a wonderful poetic image --that of course could not be deliberate... or yes?-- of the cosmic creative process; with that moving reference to the spirit of God "fluttering" over the primigenial chaos, and the succession of the "seven days", that suggests us the emergent evolution of the degrees of the being; in special that so anthropomorphic "rest" of God to the seventh day, seems to us that it insinuates His emergence for the trascendence.)

But if everything is work of Yahveh, how it is that they exist evil and the suffering? God had created all good, because He is good.
The explanation is the same one that occurs for the retardation in the fulfillment of the Promise: it is a matter about the sin, the injustice, the infidelity of the men, deserving this punishment. Thus the "fall" of the Creation is conceived, from its state of original kindness, to the full imperfect state of badness, suffering and death, that we know. It has been fault of the first men, who sinned disobeying God, and transmitted his sin to all his descendants.

This is narrated in the legendary story of Adam and Eve, of the "original sin".
(We see here an allegory of the awareness of the human conscience of its temporary individual condition: the individual, not content with collaborating simply in the cosmic happening towards God, and thus "obeying", wants to be he himself "like God", to enjoy in and for himself of the "science of the good and badly", but it experiences that resistance, that inertia, that regressive tendency that is against the Spirit, which exists inevitably in the temporary things, and particularly in the human will, and that makes feel imperfect to the person; a tragic feeling of culpability and futility, of "unfinished project". Of course, as we have said previously, evil exists inevitably because the Creation never was finished, but is immersed in the creative process; we are and we will be in the "sixth day" until the final emergence and the disappearance --only then-- of evil; in the "seventh day", when God will trascend, and, thanks to His benevolence, finally "we will be ourselves".)

The prefiguration of the Promise is also discovered here: Yahveh will send a Rescuer who will destroy evil for ever.