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.
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.
No comments:
Post a Comment