4. Living with Purpose

To Serve G‑d

More than any other creation, the human species was created to serve G‑d and fulfill the purpose of creation.44 To this end, mankind was endowed with the gift of free choice as a unique feature of our personalities.45

The world is structured in a way that both good and evil can operate freely, placing the person at a crossroads of choice.46 This challenge is purposely designed by G‑d for our benefit. In this manner, our accomplishment is maximized when we fulfill the purpose of creation by our own effort.47

“G‑d does not withhold the reward of any creation,”48 and certainly we will be well rewarded for our efforts. The reward may come either in this world or the next.

Reward: The Two Worlds

G‑d created the world by means of a developmental process, a chainlike order of creation, and in this chain, there are higher and lower worlds. It is in these higher metaphysical worlds and realms that the soul receives its reward after its sojourn in this world. The reward is the soul’s enjoyment of basking in the Divine light accessible in those realms.49

In general, we refer to this physical world as “Olam HaZeh,” and the higher spiritual worlds, where the soul goes after passing on from this world, as “Olam HaBa,” the World to Come. The reward given or the corrective punishment administered to the soul are consequences of the person’s actions in this world.50

The creation of these two realms serves the purpose of:

1) Creating a place of maximum concealment and challenge, where man must transform darkness into light and bitterness into sweetness – Olam HaZeh.

2) A place of realization of accomplishment, where the soul can receive its reward and bask in the Divine light – Olam HaBa.51

While the spiritual reward granted in the World to Come does correlate to the service of G‑d performed in this world, nevertheless, the true and ultimate reward will be granted in our physical world.52 The ultimate purpose of the Divine service is to reveal G‑d’s Oneness in this world, transforming it into an abode for G‑d. Thus, the true value of the Divine service performed in this world can only be appreciated and experienced in this physical world, where this purpose was actually fulfilled. We shall discuss this concept at greater length in later chapters.53

All-Encompassing Purpose

Chassidus Chabad puts important emphasis on recognizing the ultimate purpose of existence.54 The Torah begins with: “Bereishis…,” “In the beginning, G‑d created heaven and earth.”55 G‑d created a spiritual, metaphysical realm referred to as heaven, and also created a material, corporeal realm called earth. His ultimate purpose in creation is to make a “dwelling” for Himself here on earth.56 Referred to as a “Dirah BeTachtonim,” it is the ultimate fusion of heaven and earth, bringing heaven down to earth and raising earth up to heaven.57

It is for this purpose that G‑d gave us tangible mitzvos, commandments/connections,58 so that we may embrace the physical world and permeate it with G‑dliness, hence creating a dwelling place for Him in the lowest of all worlds.59

This leads us to the notion of an all-encompassing relationship with G‑d. We are ultimately in His arena, “all our actions should be for the sake of Heaven,”60 and “in all our ways we should know Him.”61

The ultimate form of service is the dissolution of self-interest, and true devotion and love for G‑d. This is expressed in the verse: “And you shall love G‑d, your G‑d, with all your heart, with all your soul, and with all your might.”62

In Conclusion

To summarize the basic ideas of Jewish faith discussed above:

• Every person, in addition to possessing simple faith, must embark on a journey of knowing G‑d to the best of their ability.

• One must be cognizant that creation is meaningful and has a purpose. The purpose of creation is that G‑d desired to have an abode in this world.

• G‑d communicated this purpose in the Torah and gave us mitzvos so that we may elevate the physical world and permeate it with G‑dliness.

• Man lives with the knowledge that there is One G‑d, a knowledge not only of one Deity, but that G‑d is the only true existence.

• This inspires all-encompassing dedication and a lifetime of service to G‑d, stepping beyond one’s innate and natural self-centeredness and focusing on Divine service.

All the above concepts are foundational to the philosophy of Chassidus.

As a movement that is focused on guiding every Jew in fulfilling their G‑dly mission, Chassidus presents an achievable path to Divine service. In the following chapter, we will explore Torah and its various elements, arriving at the integral role of the esoteric tradition within Judaism. The wisdom of Chassidus is a component of this G‑dly knowledge, and its development and revelation are part of a multi-generational process in the leadup to the Redemption.

At this point in history, we stand at a crucial and exciting moment: the threshold of Mashiach’s arrival.63 This is the final stage of our role in the fulfillment of the Divine plan, which will culminate with the perfection of society in the messianic age. Then, we will arrive at the ultimate unity between Creator and creation, with “the world being filled with the knowledge of G‑d.”64

Despite this vision’s seemingly utopian nature, it will all be the culmination of human efforts throughout the millennia. The fascinating historical progression and development of these efforts will be traced in later chapters. Most relevantly, our journey in understanding the basis, nature, and purpose of Chassidus Chabad will further clarify the centrality of its role in the realization of this Divine plan.

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3. Sinai

Chapter 2: Multi-Layered Torah

Footnotes

44.

“I am created to serve my Master;” Mishnah, Kiddushin 82a. See Sefer HaSichos 5750, Vol. 1, p. 304, fn. 62, for two different readings of this passage and how they reflect the different layers of purpose in creation.

While all of creation was created “for the sake of G‑d’s glory” (Pirkei Avos 6:11), the service of mankind is unique. Beyond being more sophisticated than other creations, its primary advantage is that it is accomplished by our own free will. Toras Menachem 5744, Vol. 3, p. 1783.

45.

In fact, one of the meanings of the statement that man was created “in the image of G‑d” (Bereishis 1:27) is that man was endowed with free choice; see Bereishis Rabbah, 21:5; Mishneh Torah, HaMada, Hilchos Teshuvah, 5:1.

46.

See Moreh Nevuchim, 3:10.

47.

See HaEmunos VehaDeyos, 4:5; Tanya, Ch. 36. Trials and tribulations are not presented to cause a person to fail; instead, they are given as a means to elevate the person by allowing their Divine service to be their own choice and accomplishment. See Sefer HaSichos 5749, Vol. 1, p. 264.

48.

Mechilta and Rashi on Shemos 22:30.

49.

See Mishneh Torah, HaMada, Hilchos Teshuvah, Ch. 8.

50.

See Recanti on Vayikra 26:3.

51.

Additionally, the creation of these two realms is necessary to create an environment in which there is no immediate reward or punishment. This is important to maintain free choice and challenge as a defining element of our world. If immediate gains were constantly offered for Divine service, we would automatically do good to receive our reward. Likewise, if Divine retribution were readily apparent, the prospect of transgression would be a non-option. See Malachi 2:17-3:1, and Malbim there. (See also Likkutei Torah, Bamidbar, 75b ff; Derech Mitzvosecha, 142a ff, for the chassidic perspective of this dynamic.)

Accordingly, this division of realms reframes the age-old question of why at times do the righteous suffer and the wicked prosper. Because complete retribution is not offered in this world, we earthly beings cannot perceive the full picture. Perplexing as it may be in the moment, the suffering of the righteous is surely not permanent, and the calm of the wicked is short-lived as well. Ultimately, only with the perspective of both realms can one truly understand G‑d’s justice. As the verse states, “The Rock, perfect are His deeds, for all His ways are just.” Devarim 32:4. See Abarbenel, Nachlas Avos on Pirkei Avos, 4:16.

52.

This is the position of the Ramban (conclusion of Shaar HaGemul), which is the accepted stance of Kabbalah and Chassidus. See Likkutei Torah, Vayikra, 15c, and Devarim, 65d; Derech Mitzvosecha, Mitzvas Tzitzis, 14b, Lessons in Derech Mitzvosecha, Vol. 1, p. 332. This approach will be discussed further in Chapter Ten of this volume. The contrasting opinion of the Rambam is referenced below, p. 156, fn. 29, and will be discussed more broadly in Volume Four of this series.

53.

See below, Chapter Two, pp. 26ff., Chapter Ten, pp. 323ff. This is the contrast between Taanug Borei (the pleasure of the Creator) and taanug nivra (the pleasure of the created being). Although the soul, which is a created being, experiences its greatest pleasure in the World to Come, where it can bask in and receive the Divine light, nevertheless, in terms of Taanug Borei, the greatest achievement is in the creation of a Dirah BeTachtonim. Ultimately, Taanug Borei will also be appreciated by the Jewish People as a complete reward for creating this Dirah BeTachtonim. See Avos 4:17; Likkutei Torah, Devarim, 28d; Likkutei Sichos, Vol. 5, pp. 243-8.

54.

In the words of the Rebbe in his preface to the original translation of Tanya, Part I (1962): “Chassidus in general, and Chabad Chassidus in particular, is an all-embracing world outlook and way of life which sees the Jew's central purpose as the unifying link between the Creator and creation. The Jew is a creature of "heaven" and of "earth," of a heavenly Divine soul, which is truly a part of G‑dliness, clothed in an earthly vessel, constituted of a physical body and an animalistic soul, whose purpose is to realize the transcendency and unity of his nature, and of the world in which he lives, within the absolute Unity of G‑d.”

55.

Bereishis 1:1.

56.

Tanchuma, Naso, 16; Bamidbar Rabbah, 13:6. See also Tanya, Chs. 36-37.

57.

The very fact that G‑d created both heaven and earth indicates that both are essential to the purpose of creation. Man is the being which, although created last, was “first,” uppermost in Divine thought. Man stands at the crossroads between heaven and earth. We posses the ability to either become totally enveloped in a heavenly, spiritual existence, detached from the physical, or alternatively, to plunge into the earthly realm and become submerged in its vices. The purpose is for us to make the choice to fuse heaven and earth. Rather than opting for an either/or approach, we are to enliven the tangible with spirituality, while uplifting the physical to a higher purpose.

It is interesting to note that the very name of man, “Adam,” is a juxtaposition of the letter alef, referring to Alufo shel olam, the Al-mighty, and dam, which means “blood.” Man fuses a G‑dly soul, alef, with an earthly body, dam. The name Adam also signifies that he was created min haadamah, “from the earth,” but he has the potential and ability to rise towards the state of being domeh l’Elyon, “emulating the Divine.” See Shaloh, 20b-21a, 301b; Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, p. 360.

58.

See Likkutei Torah, Vayikra, 45c, 47b; Likkutei Sichos, Vol. 7, pp. 30ff.

59.

Tanya, Chs. 36-37.

60.

Avos 2:12.

61.

Mishlei 3:6. See the letter of the fifth Rebbe, the Rebbe Rashab, which is published in introduction to Hayom Yom, 19 Kislev: “That all our being and our total existence be devoted to Him alone, that all our works and affairs (our avodah, meaning davening, Torah, and mitzvos, and our worldly undertakings necessary for the maintenance of the body), be with sincere intention for the sake of Heaven.”

62.

Devarim 6:5.

63.

See below, pp. 413ff.

64.

Yeshayahu 11:9.