Presenting the Big Picture

Throughout the ages, numerous Torah sages have discussed the question of purpose, and several approaches have been offered. Incidentally, although the Alter Rebbe’s explanation of purpose is based on several primary Torah sources, including a direct quote from Midrash, nevertheless, the idea that G‑d desires for a Dirah BeTachtonim had never previously been presented as the end-all answer.70

The reason for this apparent oversight is related to an idea previously discussed regarding the character of various disciplines of Torah interpretation.71 What makes Chassidus unique from other approaches of Torah learning is that rather than explaining one specific facet of an idea, Chassidus reveals its inner soul.72

While the perception of many scholars is from the vantage point of their area of expertise, be it Kabbalah, derush, mussar, or philosophy, Chassidus guides the conversation to the very core of the idea. Therefore, while other suggestions of purpose are relevant within a specific context, Chassidus has the ability to present the big picture. Being beyond any particular structural “bias,” Chassidus teaches an all-encompassing idea that conveys the core essence of Purpose as rooted in G‑d’s Essence.73

Additionally, as explained in previous chapters, ­Chassidus’s role as the yechidah of Torah causes it to also permeate and provide the basic framework for all other disciplines and ideas.74

Similarly, the ideal of Dirah BeTachtonim is not only more profound than other reasons – it is also the basis for them.

Once the ultimate purpose is established, there is value in characterizing various levels of existence with more ­specific objectives. These mini-goals are all components of the greater scheme of creating the Dirah BeTachtonim from within the parameters of existence.75

Reasonable Reasons and Their Limitations

From the ideas offered in Kabbalah and various philosophical works, one can easily recognize the encompassing nature of Chassidus’s explanation of Purpose.

1) In the Zohar, creation is explained to be significant for the cause of G‑dly revelation. This is because within the metaphysical process of creation, “G‑d’s attributes became knowable.”76

This is echoed by the Arizal, who states that creation was in order to “reveal the full extent of His powers and deeds, bringing them from potential into actual.”77

2) In another teaching, the Arizal explains that creation was important in terms of enabling G‑d to bestow His kindness.78 “G‑d desires to be kind,” as it is the “nature of the good to do goodness,” thus necessitating creations to be recipients of G‑d’s kindness.79

Although these reasons are legitimate Torah perspectives, ­Chassidus demonstrates that they are not intended as the ultimate purpose.80

Kabbalah would not speculate that G‑d Himself lacks perfection and self-expression, requiring Him to create worlds. G‑d is perfect and transcends these logical calculations. These reasons are only puzzle pieces of a far larger picture. Within the ­created realms of Hishtalshelus, self-expression and benevolence become important, but G‑d Himself transcends needs and reasons.81

On a practical level, the reasons presented in Kabbalah offer no insight into the universe’s destiny. These purposes of Divine self-expression were accomplished upon ­creation, leaving us without understanding into the meaning of our life on earth.82

Furthermore, the cause of G‑dly revelation does not justify concealment, leaving us unable to explain the Divine purpose of our lowly and spiritually oblivious world. While the G‑dly perfection and expression discussed in ­Kabbalah may be realized in higher worlds, this is not applicable in our tangible reality.83

Significantly, our world is the focal point of creation, and somehow, the virtue of its existence cannot be rationally explained.84

Encompassing purpose – that can explain how G‑d Himself desires to create even the most concrete reality, despite His total perfection – is the domain of Chassidus.85

Aimed at revealing the core essence of all things, Chassidus teaches:

1) about the dwelling for G‑d that our world is meant to become,

2) how to create it,86

3) to uncover within us the desire to fulfill G‑d’s desire, just because.87