Made from Within

Now that we have established what the Purpose is, let us discuss what its implementation entails.

Building a dwelling for G‑d in this lowly world does not mean that the world is meant to be completely revamped, becoming heavenly and angelic. G‑d already has the heavens, yet they are not His chosen home. G‑d wants a dwelling within the lowest world – as it remains just as concrete and earthly as ever.

While the world must adjust to become receptive to the Divine Essence, it is also meant to stay the same.88 This means that the dwelling for G‑d must not be imported from above, as this would override our world; it must be created from within. We, as members of this world, are to make G‑d feel at home, while utilizing “locally sourced materials,” the traits that reflect our ­weaknesses and challenges.

In the words of the Rebbe: The Dirah BeTachtonim must be fashioned within the tachton, by the tachton, and of the natural character of the tachton.89

Firstly, this illuminates why mitzvos are tangible deeds that are performed within the physical world. G‑d’s Presence is manifested through His commandments, which involve worldly materials, in order for G‑d’s dwelling to be fashioned from the world itself.90

Secondly, being conditioned by free choice and temptation causes the human struggle to be integral to our most G‑dly accomplishments.91

Lastly, this world is structured so that no matter the good ­intentions, one gets nowhere without monetary resources. This makes the pursuit of income to be part of creating this G‑dly abode.92

A Different Take on Ego

The above idea leads us to an important question: If the world is meant to remain worldly because G‑d wants a home from ­within this world,93 how will our lowly world stop being oblivious of G‑d?

Here is where Chassidus plunges into the depths of earthly identity and drastically reshapes our perception of self and existence.

Let us recall that our world is oblivious of G‑d because its nature is to “just be” without any thought or justification. We are naturally egotistic, not because we outlandishly believe that we are objectively perfect, but because we simply don’t care to see past ourselves. Humans don’t exert energy to ignore a higher truth; it is simply not within our purview of vision.

This obliviousness is the epitome of yeshus and self-­consideration, a far cry from any recognition of bittul. This yeshus is the basis of all human struggle and failure. Yeshus is the low-point of all existence.

In a teaching penned by the Alter Rebbe during his last week on earth, he discussed the origin of this yeshus. He introduced a revolutionary principle that the creation of the physical derives from the Essence of G‑d Himself.94

Unlike the higher realms, which are not oblivious to ­G‑dliness and feel connected to their source,95 the yeshus of physical existence stems from the luminary Himself. This is in contrast to the higher realms, which merely represent a revelation of G‑dly light.96

G‑d Himself is the Yesh HaAmiti, the True Existence. He was never created from anything before Him; He is “just here,” independent of anything or anyone.

Created existence, in contrast, is dependent, and it would only make sense that it would feel dependent too. Indeed, the entire metaphysical scheme of reality all feel dependent upon their source.

The only way our physical world can feel that it too is “just here” is as a result of G‑d embedding a vestige of His Yeshus within our existence.97

Amazingly, the Essence of His Being is the source of our unmistakable sense of being.

In the language of the Alter Rebbe:

“The Source of all emanations, His existence is from His own Being and not the effect of any cause that preceded Him. And therefore, He alone has the capacity to create something from absolutely nothing, with no precedent or cause to its existence...”.98

This teaching revises our entire perspective of existence. Our yeshus need not be eradicated in order to make place for G‑d; it needs to be rediscovered. We ought to realize what our yeshus really represents. Being lowly and naturally oblivious of G‑d is not a drawback; it is an indicator that G‑d invested His very ­Essence into creating us.99

Although it was previously emphasized that this G‑dly desire for a Dirah BeTachtonim is not dictated by logic, it is starting to make a whole lot of sense. G‑d chose our world because our lowly, egocentric world is exclusive real-estate. With unique features that no higher world can offer, this realm is inherently suitable as a dwelling for G‑d’s Essence.100

The Jew’s Role

Chiefly responsible for creating this Divine dwelling are G‑d’s beloved children, the Jewish People. While being a member of this world, the Jew is also fused with the Divine and has the ability to invite G‑d’s Essence into this world.101

To use a human analogy: When preparing a home to host someone you don’t know, their family can be a valuable resource for insight into their taste and preferences. Similarly, although G‑d is unknowable, the Jewish soul instinctively has more than just a hunch about what matters to G‑d, and is thus the best candidate to ready the world for it to become His residence.102

Furthermore, the aforementioned compatibility of our world with G‑d’s Essence is only one component of our existence. While the world’s core identity and sense of self may be somehow attuned to the Divine, the world’s personality is not. Worldly culture is characterized by all sorts of non-G‑dly activities and interests, and changing that requires one to go against the tide.103

This assignment does not faze the Jewish soul. Accustomed to challenging the status-quo, the Jewish People are suited to reinvent global cultural patterns and refocus the world to new ideas. This trend reversal will ultimately take hold, and society will become genuinely interested in pursuing the knowledge and service of G‑d.

By the Jewish People fulfilling their responsibility to be a G‑dly “light unto the nations,”104 the world will be transformed into a place that G‑d can call His home.105

Of Friends and Foes

This last point regarding the Jewish People being an important influence in creating the Dirah BeTachtonim raises some questions:

How much will the Divine dwelling be made from within the world, fitting with society’s natural character?

The Divine dwelling is meant to encompass the entire world, not just the Jewish community.106 But if the Jewish People are the only active force in transforming the world, to what extent will it resonate with the rest of the world?107

Is global society meant to passively wake up to a transformed reality?

The Alter Rebbe emphasizes that the Dirah BeTachtonim is ­created particularly by our efforts throughout the duration of the Exile.108 Although Dirah BeTachtonim has been existence’s purpose since the beginning of time, the circumstances of Exile are optimal for its fulfillment.

The dispersal of the Jewish People amongst the nations actually presents important opportunity. The worldwide Jewish presence will ultimately sensitize the world and attune society to G‑dly interests and activities. Furthermore, during the Exile, the Jewish People are reliant upon the nations of the world, who thus become partners in our efforts.109

This begs the following questions: While there have been instances when other nations chose to support the Jewish People and emulate their practices,110 how is this relevant to our adversaries?

Moreover, throughout the course of our lengthy Exile, our people has faced endless persecution and tireless persuasion, challenging our faith. Clearly, the world is rejecting any semblance of Divine revelation rather than welcoming it. More than anything, Exile seems to have exhibited how dark the world can be; how then is Exile transforming the world to the extent that G‑dliness resonates within it?

The explanation: Darkness was created with purpose. Infinite revelation cannot be channeled by forces of positivity; it must be triggered by the “counterpressure” of concealment. The revelation of the Dirah BeTachtonim is meant to welcome the boundless presence of G‑d Himself;111 therefore, it must be precipitated by darkness rather than light.112

This process takes place in the era of Exile, when the negative energy of opposition triggers the boundless resolve of the Jewish spirit. Forces of persecution and assimilation only embolden the unbreakable Jew. Thus, when facing opposition, even an ordinary, everyday mitzvah expresses the Jew’s ultimate dedication to G‑d. This power of mesirus nefesh, self-sacrifice, aroused by the world’s resistance, is what channels boundless Divine revelation.113

Accordingly, the “counterpressure” of the forces of darkness is our indispensable partner in awakening the depths of our souls and inviting G‑d’s Presence into the world. While our friendly neighbors will undoubtedly enjoy the benefits of the Dirah BeTachtonim, the elements of darkness and concealment will feel even more comfortable with the transformed reality. This world will not host G‑d despite its previous darkness; rather, it is the darkness’s counterpressure that ushers Him in.114