2. Where to Find Purpose

See above, pp. 11-13, and fn. 53 there. For discussion of the Mishnah’s portrayal of our world as a preparatory antechamber to the World to Come (Avos 4:16), see Endnote 8, on p. 449.

Although Judaism emphasizes that mitzvos must be done in physical deed, this can be rationalized as only serving as an anchor for the spiritual kavanah/intent. One can go so far as to say that this is the meaning of the well-known axiom that “After the deed, the heart will follow.” (See Sefer HaChinuch 16, 21.) In this light, tangible mitzvos are seen as only a trigger for feelings of devotion toward G‑d. See Derech Mitzvosecha, 22b, where this idea is clarified as being only an external element of mitzvos. On a deeper level, the tangible deed inherently carries G‑dly holiness and meaning. See ibid., and Toras Shmuel 5637, Vol. 2, pp. 534-535.

See for example Tanya, Ch. 36; Hemshech 5666, pp. 10f. (Kehot, 2010).

See for example Sefer HaSichos 5748, Vol. 2, p. 657.

Although the Torah in our world can be seen as a reflection of the Torah as it exists in higher worlds, it is the Torah in our world that is of ultimate importance, see above, pp. 25ff. This point is particularly emphasized in the Ten Commandments, where several commandments relate to the basest temptations. The instructions of “do not murder,” “do not kidnap,” etc., are matters that most sensible human beings do not seem to need to hear. See Likkutei Sichos, Vol. 3, pp. 889ff.; Toras Menachem, 5743, Vol. 2, pp. 895ff.

By resting His Presence within the Mishkan and Temple, G‑d afforded the Jewish People with the opportunity to serve Him in the most obvious manner. The revelation of G‑d’s Presence inspired complete devotion to G‑d, and Jews clearly experienced that G‑d was resting amongst them. See Bamidbar 35:34, “I, G‑d, dwell among the Children of Israel.” See also Toras Menachem, Sefer HaMaamarim Melukat, Vol. 3, pp. 189f., 193f.

On a spiritual level, the verse which states (Shemos 25:8): “Make for Me a Temple, and I will dwell within them,” rather than, “and I will dwell within it,” indicates that G‑d’s Presence rests within every Jew’s day to day life. See Likkutei Torah, Bamidbar, 20b; Reishis Chochmah, Shaar HaAhavah, Ch. 6; Shaloh, 69a, et al.

Shir HaShirim 5:1.

Toras Menachem, Vol. 67, pp. 117ff.

See Shir HaShirim Rabbah, 5:1, where this emphasis is highlighted. There, the Midrash indicates two important ideas that are derived from this possessive phraseology:

1) The revelation in this world is not only of the Shechinah but of Ikar Shechinah. This is not a ray of Divine revelation, but the essence and primary level of Divinity. (See below, p. 360, and references there.) Therefore, rather than the world simply being a garden for G‑d, the Midrash understands that it is also His dwelling place, interpreting the Hebrew word for “My garden” – gani, to also mean genuni – an enjoyable garden house.

2) Already upon creation the world was intended for this purpose. Therefore, although the revelation at Sinai, which bridged heaven and earth, was yet to take place, nevertheless, G‑d’s presence was somewhat manifest on earth. (This revelation on earth only lasted until Adam and Chavah ate the fruit of the forbidden Tree of Knowledge. That first sin drove the Divine Presence from our world and subsequent sinful generations caused the Shechinah to ascend further unto the highest heavens. As a result, ­subsequent Divine revelation is entirely caused by our efforts to re-invite G‑d’s presence into the world.)

Chagigah 12a; Bereishis Rabbah, 1:15.

They each provide scriptural proof to support their opinions, with Beis Shammai citing, “In the beginning G‑d created the heavens and the earth,” (Bereishis 1:1), and Beis Hillel citing the verse, “On the day that G‑d made earth and heaven” (Bereishis 2:4).

Heaven and earth were created from a single Divine utterance; thus, to argue which came first seems incomprehensible. Furthermore, Kabbalah teaches that G‑d’s creation unfolded gradually from spirit to matter in a process known as Seder Hishtalshelus with the spiritual heaven being the causation for the material earth. In light of this fundamental idea, there is no room to debate whether heaven preceded earth or vice versa.

See Yefei To’ar on Bereishis Rabbah, ibid.; Maharsha, Chiddushei Aggados on ­Chagigah, ibid.

This interpretation is also indicated in the comparisons offered by the schools of Hillel and Shammai in support of their respective positions: Beis Shammai presents the reasoning that the earth comes second just as a footstool comes second to a throne, while Beis Hillel argues that the heavens are second similar to an attic built upon a home. (Chagigah and Bereishis Rabbah, ibid.)

It follows that Beis Shammai saw the earth as a mere accessory to the heavenly throne of Divine manifestation, while Beis Hillel understood that earth is the home, the permanent dwelling for G‑d, and the heavens are structured to service this purpose, similar to the way an attic provides added amenity to the home.

Hemshech 5666, p. 10 (Kehot, 2010).

For a deep explanation which reconciles both Beis Hillel and Beis Shammai with the ideal of Dirah BeTachtonim, with their debate centered solely around the method and emphasis of its realization, see Sefer HaSichos 5748, Vol. 2, pp. 657ff., adapted in English as: To Be or to Be Not, Chabad.org/2578/.

See Tanya, Ch. 36.

At face value, this perception can be easily understood from the verse, “The heavens are heavens of G‑d, but the earth He gave to the children of men” (Tehillim 115:16). See however Ohr HaTorah, Devarim, Vol. 4, p. 1930.

The Chumash begins: “In the beginning G‑d created the heaven and earth” (Bereishis 1:1), describing the creation of both the upper, spiritual realms and the lower, physical world. See Zohar I, 31b, 256b; Ramban on Bereishis 1:8. See also Sefer HaMaamarim 5651, pp. 89ff.

Angels appear from other worlds to talk to Avraham, Lot, Hagar, Yosef, and even to wrestle with Yaakov. See Bereishis, Chs. 16, 18, 21, 22, 32, et al.

G‑d did not create the finite universe from His Essence without intermediary stages; rather, He established numerous levels, or worlds, each of which is a stage of gradual diminution of His infinite power in order to reveal the finite existence of this world. Initially, G‑d created all existences in their most sublime and spiritual form. He then caused them to evolve and descend, in many steps and stages, into their more concrete forms, ultimately producing our physical world, the final and most tangible embodiment of these realities. (Notably, this entire process preceded the actual creation of time; therefore, the depiction of sequence employed here is only figurative.)

For more on the meaning and implication of the name Hishtalshelus, see Endnote 9, on p. 450.

It is important to reiterate that these higher worlds are not material entities, such as different galaxies, albeit in the same cosmos; they are spiritual realms and metaphysical entities that have no physical features.

Notably, despite their inherent differences, the possibility exists for people living in this tangible world to have awareness of what is taking place in higher worlds. See above, pp. 290f., regarding tzaddikim who transcend the limitations of the physical and live spiritual lives while here on earth.

See Bereishis Rabbah, 68:9.

This recognition explains how the great and awesome G‑d concerns Himself with the minute details of Torah commandments. For example, when it comes to some measurements, halachah is precise to the millimeter. When G‑d is perceived as heavenly, one wonders why He is so particular about such precision. In truth, however, G‑d transcends both the finite and the infinite, with both the highest and the lowest of the worlds being equal before Him. Therefore, because mitzvos are G‑d’s Will that are expressed in His Torah, and it is He Who determines that the minutiae are important, we can be certain that the fine details do actually matter to G‑d. See above, p. 179.

Any non-tangible existence does not exist by just taking up space; it must be substantiated within the world of ideas as something that ought to be. A most basic example can be drawn from the way intellectual ideas, which are of course not physical, must be proven to be considered authentic. For example, an axiom such as, “mothers are older than their children” is an uncomplicated, rational fact. What makes it true is not its prevalence; it is the logical reasoning that the “cause” must predate the “effect.” Without the proof it would be no more than a hypothesis, requiring logic to anchor it to the reality of ideas. In contrast, physical existence is unquestioned by just being there.

See for example Sefer HaMaamarim 5661, p. 176. See also Mishneh Torah, Hilchos Yesodei HaTorah, 3:9, cited in Hemshech 5666, p. 25 (Kehot, 2010).

See also Rebbe Rayatz, Sefer HaMaamarim 5711 (Melukat), p. 30.

This relates to the Hebrew word for world being olam, which is related to the word he’elem, concealment. While all worlds of Seder Hishtalshelus have some level of definition, limitation, and thus concealment, this is epitomized in our mundane world. Likkutei Torah, Bamidbar, 37d. See also Toras Menachem, Vol. 24, p. 37.

Toras Menachem, Vol. 16, p. 92. Negativity flourishes upon self-centeredness. Thus, the fact that the world is oblivious of its Creator is the root cause of all forms of evil in this world. See Tanya, Ch. 6.

Significantly, beyond the fact that creation does not innately recognize the existence of its Creator, created beings can actually deny G‑d’s existence completely. Logical proof for G‑d’s existence can be disregarded and atheism can be clung to despite its absurdity. This is the extent to which our world is the realm of ultimate concealment. At the same time, it goes without saying that this is all the doing of G‑d.

In the words of the Tanya, Ch. 36: “This world is the lowest in degree; there is none lower than it in terms of concealment of His light and no world compares with it in terms of doubled and redoubled darkness. Nowhere is G‑d’s light more hidden than in this world, so much so, that it is filled with kelipos and sitra achara which actually oppose G‑d, saying: ‘I am, and there is nothing else besides me.’”