B"H, (Please note- the following discussion is designed for Jewish people, because

the Torah, including Kabalah and Chassidus, was given by G-d to the Jewish

People. G-d, in the Torah, also gave 7 Noachide commandments for all of

the non-Jewish people in the world. If you are not Jewish, I highly think that

it would be better for you to consult a Rabbi about how to get Torah material

that is designed for a non-Jewish person.)

It says in the Tanya, a Torah book written by the Alter Rebbe, the First

Lubavitcher Rebbe, that every Jew has two souls. A G-dly soul and an

animal soul. The G-dly soul in a Jew is literally a part of G-d from above.

This G-dly soul of a Jew, since it is literally a part of G-d, only desires to

be connected to G-d by studying the Torah and performing the commandments

of the Torah. It says in the Zohar, Oraysa va'Kudsha Breech Hu kula chad,

that the Torah and G-d are one thing totally. So when a Jew studies the Torah

he becomes totally united with the Infinite G-d. The higher and deeper levels

of the Torah that a Jew understands, cause him to be more highly and deeply

united with the Infinite G-d. Thus, since G-d is one thing with the Torah,

the G-dly soul in a Jew only desires to be united with G-d through the Torah

and its commandments.

The animal soul in a Jew is the life force and soul that gives physical life to

the body. The animal soul, to begin with, has no idea or understanding of

G-d or the Torah. The animal soul is totally physically oriented, and only

desires physical pleasure. Thus, the service to G-d of a Jew is to study the

Torah in all of its facets in order to use his G-dly soul to teach his animal soul

to also come to love and serve G-d by studying the Torah and fulfilling the

commandments of the Torah.

The G-dly soul in a Jew is his true essence. It is his true identity. Its

just that the animal soul externally covers over the true identity of a Jew's

G-dly soul. By studying Torah and doing the commandments of the Torah

a Jew actively and openly reveals the existence of his G-dly soul within

himself.

There are various levels within the G-dly soul and within the animal soul.

Within the G-dly soul there is a level called the yetzer tov, the good inclination.

Correspondingly, in the animal soul there is a level called the yetzer hora,

the evil inclination. Thus, when a person, in his daily activities, is confronted

with moral choices about doing the good thing or doing the bad thing, there

exists a moral conflict between the person's good inclination and evil

inclincation. The person must strive to always choose to do the good thing

by siding with his good inclincation, and pushing away his evil inclincation's

temptations to do the wrong thing. Here, when we say good and bad thing,

good and bad can only mean what is defined in G-d's Torah, the Code

of Jewish Law. If Torah (in the Code of Jewish Law, the Shulchan Orach),

says that something should be done, then we know that it is truly good and

comes directly from G-d. If Torah says something is wrong and shouldn't be done,

then we know that it is evil and doesn't come directly from G-d. G-d is

the Essence of good, and everything that comes from G-d is good. Yet, we

clearly see that, in the world, there is both good and evil. And since we say

that G-d created everything in the world, then you have to say that G-d created

both the good and the evil. So the question presents itself, since only good

comes from G-d because G-d is the essence of good, how is it that

G-d created even the existence of evil things in the world? The answer in

Tanya, the classical Kabalah and Chassidus book written by the Alter Rebbe,

the First Lubavitcher Rebbe, is that the definition of an evil existence is specifically

because it feels itself to be seperate from G-d, and it opposes G-d (although,

nothing is or can be truly seperate from G-d). Yet, at the same time we say

that G-d created it So, in reality evil is only an outward appearance from the

point of view of the creations in the world, yet, at the same time, the ultimate

inner reality of eveything is the good from G-d, the creative G-dly life force

that creates everything. Yet, G-d created two sides

in the world- the side of kedusha, holiness, which is anything having to do

with the Torah and its commandments, and klipa, sitra achra (the other side),

which is evil and is against G-d and His Torah.

The reason that G-d did this is because the existence of good and evil gives

the person a free will choice. It is in a very real sense a moral test of the

person to see if he is going to choose the good and right thing, the Torah.