The Question of Purpose

At this point, we have established that the Purpose is centered around the physical, tangible world, the place where G‑dliness is not revealed. Now the question becomes: What is the Purpose that this world is indeed best suited for?

Purpose is surely meant to have some advantage, some worth, or redeeming quality. Purpose is what is meant to substantiate all that exists, so surely this purpose within the physical must be quite significant.

It is fairly obvious that the Purpose cannot be subjective to the likings of created beings. The purpose of all existence, the earth and the heavens, is most certainly set on something more absolute than bringing gratification to the human species.

Furthermore, if purpose would be set around the human context, it would be the heavens that would be the ultimate destination rather than the earth. Man is endowed with consciousness and intelligence, which enable the person to transcend physicality’s limitations and engage in the abstract truths of spirituality. The disembodied bliss of the “world of truth” is certainly an upgrade from life in the slums of the current “world of falsehood.”30

Lastly, the Purpose must be something significant to G‑d, something that makes it worthwhile for Him to generate all of existence in order to achieve this goal.31 G‑d did not need to create. He is perfect and transcends all definition and titles.32 G‑d is the Creator by choice, rather than necessity. The true purpose is His motive, which is the initial cause for the creation of all existence.

In consideration of the above: Why is the self-absorbed, physical world the place of Divine purpose? What is the virtue of this inhospitable environment that because of it G‑d should care to create the entire vastness of existence? What is the missing puzzle piece that will solve this mystery?

Illumination of Purpose

In Tanya, the Alter Rebbe presents what Chassidus Chabad establishes as being the ultimate purpose.33 Human investigation alone cannot ascertain G‑d’s motive behind existence; it must be made known by G‑d Himself and is therefore revealed in His Torah. In this light, the Alter Rebbe cites an insightful Midrash which expresses G‑d’s intent:

“G‑d desired a home for Himself in the lowest of worlds.”34

A home for G‑d, a place for the Divine Essence to be manifest, is not in the higher, “G‑dly” worlds. Somehow, the physical, lowest, and darkest world is the place that G‑d wishes to call His home. It is here that G‑d revealed His instruction at Sinai, and it is here that His ultimate Will, the Torah and mitzvos, can be fulfilled.

This resonates with the teaching of the Mishnah:

“A single moment of teshuvah and good deeds in this world is greater than all of the World to Come.”35

More meaningful than all the spiritual delight to be experienced in the metaphysical realms is the infinite value of a single positive act of man in this world. This is where the ultimate desire of G‑d is fulfilled.36

This begs the question: What is to be gained here after all? Why is this world of concealment preferred by G‑d?

This is answered in Tanya:

“The purpose is this lowest world because G‑d willed that He find it pleasurable when the sitra achara is subdued37 and when ‘darkness’ is transformed to ‘light.’38 This causes the light of G‑d to shine in this realm of (prior) darkness with greater strength and intensity, and with ‘the advantage of light that emerges from the darkness,’39 greater than the G‑dly revelation in the higher worlds.”40

On the surface, this world seems to be filled with deficiency, a mere downgrade from the G‑d-oriented, supernal realms. However, it is precisely its weakness that makes it be the place of ultimate opportunity. Through the difficult work of banishing and transforming the darkness, this lowly world develops into a beautiful “garden.” It becomes a place that G‑d is delighted to inhabit, the realization of His ultimate motive in creation.41

The Talking Bird

Of all things, G‑d is difficult to impress. As He is perfect and lacks nothing, even the best of all worlds is a disappointment for a perfect G‑d. Why then does G‑d take such a liking to the physical world, appreciating its density and enjoying the light that results from the darkness? What is to be gained from this unusual revelation?

An initial answer: It is not this world’s excellence that impresses G‑d; it’s the novelty of its transformation that He enjoys. Earth was not created to be the place for ultimate grandeur, great enough for the already-perfect G‑d to appreciate. Even the ­angels and heavenly Sefiros don’t impress Him,42 so we earthlings with our deficiencies surely cannot perform any better. Instead, what makes G‑d enjoy this world is its stunt-like appeal.43

In Chassidus, this is explained with a parable of a parrot being brought before an awesome king. More than any great orator, the “speech” of the parrot brings pleasure to the king. While human speech is certainly more advanced, the parrot’s chatter is delightfully novel, and therefore amusing.44

Likewise, unsophisticated as this lowest world may be, the feat of its transformation into a home for G‑d offers G‑d pleasure. From this perspective, physicality’s greatest virtue is its unconditioned nature. When a self-absorbed world redirects itself to be G‑d-oriented, the novelty is simply charming.45

Thinking Deeper

In truth, there is a slight breach of logic in the above explanation.46 It is justifiable that a human king would enjoy the novelty of a parrot. Although he possibly has access to an immense wealth of knowledge and professional excellence, the rare experience of a talking bird may delightfully surprise him.

However, this “novelty-causes-pleasure” formula cannot be applicable to G‑d, the Creator of all existence. He is the inventor of all things – including surprises. Why would He enjoy the stunning transformation of the physical-turned-into-bastion-of-G‑dliness? It was He who made it possible in the first place.47

To reiterate, Chassidus Chabad’s discussion of purpose probes into the very basis of being. The conversation is centered around the ultimate motive of G‑d Himself in the creation of existence – including its most basic parameters. Logic, definition, and novelty are all creations of G‑d, and the question of purpose can be phrased: Why does an undefined G‑d care to create definition?48

Higher Than Reason

The complete answer: Creation was not due to need or benefit; it was a choice of G‑d to desire it. G‑d did not need to create, nor did he need a home. The virtues of the various worlds do not impress Him, and the heavens’ superiority and the earth’s novelty are of no consequence to His perfect Being.49

The ultimate motive of creation, the Purpose of existence, is based on a counter-intuitive “choice” of G‑d.50 As the Midrash put it: “G‑d desired a dwelling place in this lowest world.”51

This is the vital message of the above-cited Midrash’s first word: “Nis’ave,” “He desired.” Different than any want or need, which denote some sort of inner lacking, a desire does not need to be justified. Desire has no compelling logic or quantifiable necessity giving it parameters; it is “just because.” In the words of the Alter Rebbe, explaining G‑d’s inner motive for a home on earth: “On a desire there are no questions.”52

Questions are a tool to discover reason, while here the effort is to discover what created reason. Therefore, there cannot be any “why?” as regarding the choice of G‑d’s perfect Essence, it just “is.”53 This “unreasonable” desire of G‑d expresses His Being as it transcends definition and logic. He chose to desire a dwelling in this world, a Dirah BeTachtonim, simply because He decided to.54

Sounds arbitrary? Not quite. When decisions are made due to external factors such as the dictation of logic or the enticement of appeal, the inner sense of self is uninvolved. One’s smarts and emotions may be invested, but it may not resonate with their core identity; it is not that personal.55 However, in the rare setting that a decision is caused by the inner core of being, “the real me,” it is unshakable and exceedingly personal.56

As the motive behind creation, G‑d’s desire that the lowest world be a home for Him gives the entirety of existence ultimate value. Although G‑d lacks nothing, He is creating everything to be the building blocks of His desired home below. It is a desire without any quantifiable justification because G‑d cares so much about His world and its perfection to the point that it transcends reason.57

A Convergence of Opposites

A home for G‑d in the lowest realm is somewhat counter-­intuitive. Of course G‑d is omnipresent and there is no place where He is not, but how can He actually have a home within the worlds He created?

To explain: The Sages taught that “In the place that you find G‑d’s greatness, you are in truth pondering His humility.”58 We may be impressed by G‑d’s boundless ability displayed in creating yesh mei’ayin, something from absolute nothingness. However, for G‑d, the creation of otherness is a concealment of His presence. Thus, what may appear to creations as the most magnificent greatness is for the all-transcendent G‑d a humble downgrade from His true Essence.59

Home is a place where the occupant resides without inhibition. Not required to conform to social norms or public decorum, home is a private space where one can simply “be themselves.”60 A home for G‑d would similarly be a place where He can “dwell” simply as Himself. There, he would be manifest without concealment or limitation, something unparalleled in all the many layers of created reality.61

G‑d’s desire that He a) feel ultimately at home, b) in the self-absorbed, egocentric, physical realm, may seem logically inconsistent. G‑d Himself and the physical do not seem to match. This G‑dly desire, rooted in His Essence, that He dwell in this mundane world seems to transcend opposites.

Rather than being a drawback, this discrepancy actually indicates that Dirah BeTachtonim is the ultimate purpose. As explained in previous chapters, true peace is the unification of contrary entities. Fused by a permeating truth, they both align with a higher purpose. Their distinct virtues cause them each to play an important role in their newfound integration.62

G‑d Himself is called Shalom, or peace;63 true world peace is a central theme of Mashiach;64 and the Giving of the Torah was geared to create integration and peace between heaven and earth.65

In this light, one can only expect that the ultimate Purpose of existence also relates to peace. Nothing expresses the boundless truth of G‑d as much as the harmonization of all duality and the reconciliation of opposites.66 Thus, our efforts to cause G‑d to feel at home within this world – with the world happy to host – are all about making peace.67

This is reflected in the kavanah, intention, of mitzvos being “for the sake of the union of Kudsha Brich Hu and His Shechinah.”68 In Kabbalistic terms, this refers to the revelation of G‑d as He transcends creation, becoming manifest within the reality of the world, yichud sovev bememalei. As will be explained, this boundless revelation that our world is set to experience is a component of the Dirah BeTachtonim.69