The Purpose of Creation Part 3

Before we discuss the approach of the Holy Ari (Rabbi Isaac Luria (1534-1572) on this subject, it is important to remember what I wrote several months ago, concerning the two great interpretations of Judaism which were current for several centuries; the mystical (Kabbalah) and the philosophical. Among the many differences between these two approaches, is the understanding of "attributes" and emotions as related to G-d. The philosophical approach argued for the unchanging, totally undifferentiated nature of G-d. All of the references in both Scripture and Talmud to Divine attributes were to be understood purely as allegory. Maimonides even went so far as declaring statements that "G-d is good" as being contrary to Judaism, since if He is Good, then there is something which He is not; namely bad. We are thus limiting Him. This is the theory of "Negative Attributes". The Kabbalah, on the other hand, sees the expressions of G-d;s goodness, compassion, love, laughing, crying, as very real. His attributes are of a far higher nature than ours by the same names, but, are in fact, the source of human qualities and feelings. That is  the understanding of Man being in the Image of G-d from the standpoint of Kabbalah. (It must be noted that some people try to reconcile these approaches as speaking on "different levels", but most see them as distinct, and mutually exclusive, approaches). The Ari is often seen as the greatest teacher and interpreter of Kabbalah. (He would most definitely be on my short list of all time Torah greats). His view is, to say the least, significant.
Let us consider a person who is beloved by many, with close family relationships, a loving spouse, adoring children and grandchildren. We might praise him or her as a loving spouse, dedicated parent and grandparent, loyal friend. Now, let us look at someone who ,through no desire or fault of their own, is, and always has been, alone. They may indeed have the capacity to be all of the above. But it has not manifested into reality. To use the appellations of "spouse" "parent", etc., would be not only incorrect, but horribly cruel. The Ari taught that so it is with G-d. Compassionate? Merciful? Loving? TO WHOM?!?! If there is no world, these become merely theoretical, even meaningless qualities. G-d's love, sadness, joy, only have meaning when there is someone to bestow upon, and share, these qualities! The world is an extension of G-d's attributes, a "completion" of G-d!
Although the more philosophically inclined would wince at this idea, implying a lack within G-d, filled only by Man, But for me, and many others, it is a message of great import. Not only do I have a place n the world, but my place, your place, everyone's place is essential to the very unfolding of G-d not only in the world, not only in history, but in the ups and downs of  life. not only is He aware of our existence, he is an intimate friend, whose being is "realized" (made real!) by our everyday experiences and encounters. In a sense, we are not only extensions, but partners with G-d. The expressions in Song of Songs "my beloved, my bride, my sister" take on whole new reality. I must say that this thought gives my life much meaning. I hope it will for you too!

The Purpose of Creation Part 2

In the previous article, we saw the view, based on a Midrash, that G-d wished to create a place that appeared to be devoid of Him, and create beings who, through their actions, we "bring Him in" to that place. A somewhat different direction is to be found in the Zohar. "Why did G-d create the world? Bgin d'yishtamod'in Leih" (Aramaic for "that they will know Him") This idea is explained and expanded by Rabbi Nachman of Breslov. It's not that He isn't in our world. He is! But he is hidden! In fact, the Hebrew world for "world" is Olam, which is derived from the root that means "hidden". Yes, the world was created for G-d to dwell, not so much through Man's actions, as through his consciousness and perception! Rabbi Nachman compares this to someone who is unable to see...because his hand is covering his eyes. Simply remove the hand, and everything is manifest. The problem is that we are committed to the illusion: wealth, honor, power, lust. All these, and more, convince us that we must NEVER put down our hand! The purpose of the Mitzvot is to act as sign posts (tziyyunim) to remind us that what we see is an illusion, and the only reality is G-d. Every time we see the mezzuzah on our door, we place the tefillin on our arm and head, whenever we perform any act that is sacred, not consistent with our usual struggle for the above mentioned artificial goals, we remember to put down our hand and see G-d; thereby fulfilling His purpose in Creation. I think that we can say that the first approach is DOING to bring G-d to me, the second is BEING in a way where I see his presence that, unbeknownst to me, was in fact the only thing that ever was here.
I think that these two approaches are two sides of the same coin. G-d wishes to dwell with Man. There are times when he seems so distant, I must draw Him to me. There are times that if I only drop my mundane goals and defenses, I can see that He is not really distant at all. We need both perceptions at different junctures in our lives, even at different times of a single day. Both "enable" G-d to dwell in our world, with us.
In my next post, I will discuss a very different and radical approach to this issue explained by the Holy Ari, Rabbi Isaac Luria. It is so radical, that some refuse to even consider it. But, I think you will agree, it is one that makes a tremendous amount of sense simultaneously on the Cosmic and Personal levels.

The Purpose of Creation Part 1

We often hear debates about HOW G-d made the world. But rarely do we hear discussed WHY he made the world. We look in vain through Scripture fro an explanation (other than a rather vague reference in Isaiah (43:7) that it was created for His honor). Even the Talmud is strangely silent on this point. Perhaps we should see this questions as one of "the hidden things of the L-rd" or one of the great mysteries which the Book of Job makes clear that we simply are not privy to.
In searching sources, I have found, however, three explanations offered; each with far reaching implications for our lives. If there are any others, I am not aware of them.
The first, is a Midrash. The Midrash are collections of homilies of the rabbis of the Talmud which, for one reason or another, were not included in the Talmud, but which, nevertheless, command our attention and respect.. Why did He create the world? "He desired a dwelling place below (in the lower worlds)". The meaning of this is, that G-d wished to create a place which is (apparently) devoid of Him, and create beings who will, by their lives and actions, bring him into that void. This idea is greatly expanded in the teachings of the Chabad Chassidim. Not only our efforts to perform the Mitzvot, but, indeed, all our actions, are exercises in bringing G-d into the world, and making a profane world holy. For example, a morsel of food is decidedly ordinary. But, when the appropriate blessing is recited, and the food is eaten with intent of serving G-d with that energy, how much more so if eaten with the intent of celebrating Shabbat or any sacred occasion, that food becomes sanctified. An ordinary house, dedicated as a place of prayer and Torah study, becomes a holy place. Our task, according to this idea, is to make everything holy through our actions; to make for G-d a dwelling place below.
The idea is further expanded. Not only the world around us needs to be sanctified as a dwelling for G-d, but also our lives. In a brilliant teaching of the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Shneersohn, this is presented as follows: In Exodus 25:8, we are commanded "Make for Me a Sanctuary, and I shall dwell in the midst of them". Should it not say "in the midst of IT"? Rather, in the midst of THEM, that is, each and every person. He goes on to describe how we are to take our inner falsehood (SHEKER) and transform it into boards (KERESH) to build G-d's sanctuary within us. Inner transformation of negative character traits, combined with Torah study, and Torah fulfillment through the Mitzvot, build a sanctuary within each of us, thereby fulfilling G-d's desire of a dwelling place below, and bringing about G-d's reason for creation.
It should be pointed out that in Chabad/Lubavitch, young children are taught to memorize twelve verses gleaned from Biblical and Rabbinic literature. These verses are seen as central to Jewish life. One of them is "He wanted a dwelling place below". A child is taught, from earliest age, that the function of life...the function of the child's life, is to make the world and himself a place for G-d to dwell.
I will deal in my next installment with an idea found in the Zohar, which, on the surface, would appear to be the very opposite of this approach, but really is its completion.