THE CHABURAH: What Was the Purpose of Creation? Part 2

Okay, good evening everyone. Actually, last week's share generated a lot of excitement from our regular the Khabura listeners um who are very alarmed by our changing topic from Tam of our two the only known safer to man of Rabbi Aryeh Kaplan in Hebrew. And then some somebody messaged me everybody's very excited that we're talking about Rabbi Aryeh Kaplan. Somebody messaged me he um maybe was involved with the manuscript. Okay. Bottom line, let's give the executive summary until where we're up to. Um the safer which is called Me'or Eynayim of Reb Aryeh Moshe Elyahu Kaplan ben Reb Shmuel Hasfardi Carmona Carmona Kaplan. He says uh everybody has to ask themselves the question, "What am I? >> [snorts] >> Why did I come to the world? Why was I created? Why was the whole world created?" And he the uh Kima'at all the Sifrei Hakadoshim, especially the Mekubalim, they teach the tachlis of the briah was for Hashem to be mashpia from his goodness to another. Mesillas Yesharim uh written by the Ramchal says "Ha'adam lo nivra ela lehis'aneig al Hashem." The Derech Hashem also uh speaks at length that the tachlis of the briah was to be meitiv to others. In Klach Pischei Chochmah tachlis habriah is to be meitiv. This is also found in the Kadmonim, Rav Saadia Gaon in Emunoth ve-Deoth that since Hashem came first and there was nothing with him so then why did he create the world out of tovah? This is also more mevorar in the Sefer Hayashar of Rabbeinu Tam who says Hashem needs nothing because someone who has a need is missing. But Hashem is a shalem. Therefore, he obviously doesn't need anything. So, if he doesn't need anything, why did he create the world? He created it uh not for any need. He created it as an adava to do chesed. The The Rebbe of the Baal Akedah also said uh is marak about this in the sefer Or Hashem tachlis habriah was to do good. The Arizal also says the same thing. Um Fine. He brought a remez to this kol de avid Rachmana letav avid. Everything Hashem does is for the good. The question that he asked was in many places in Chassidus mashma the kavana of the briah was that we should fear him. Haleikim asa sheyiru milfanav. Sof davar hakol nishma mikol adam kol alum kol elai never el bishloshah. So, it's a stira. Did Hashem create the world to be meitiv to us or so that we should fear him? If you remember last week we asked our own question. The Ramban at the end of parshas Bereishis says the tachlis of the briah is that we should recognize Hashem and thank him. Again, that's also not the same as the Ramchal that Hashem created the world to be meitiv to us. Then he asked another question. Not only is there a stira did Hashem create the world to be meitiv to us or did Hashem create the world that we should fear him? But, he brings from the Zohar that it's mashma the purpose of the world is that we should know Hashem. Timaker Hashem. So, regarding this second question he says it could be when the Gemara says the purpose of the world is to fear Hashem it's talking about a yirah that comes from knowing Hashem. Yiras Shamayim us. Okay. Accordingly then it comes out there are two purposes of creation. For Hashem to be mated to us and that we should recognize him. And then the Rabbi Kaplan brings that it's Mevorah in the Arizal and the Etz Chaim that Kisha Allah Birtzono Livro Es Olam Kidai L'Heitiv V'Yakirhu. The purpose of the world is that he should Hashem should be mated to us and we should recognize him. Also Rav Saadia Gaon writes both of these purposes. So he brought a question on this. First of all, why did the Ramchal completely leave out the reason that we should recognize Hashem? And even more he brought this question that since Hashem is absolute unity, how could there be two purposes? The God's unity dictates or demands that there's one unified purpose. So he says it has to be the first reason is the main reason, namely Hashem created the world to be mated to us, and the second reason is uh subsidiary and secondary. And he says that's what the Shlah Hakadosh means, the tachlis of the briah was generosity. That he should Hashem should do do good to us. And we should recognize him and then we would cling to him eternally. Which we explained last week by through us recognizing What does it mean it's a secondary reason that we should know and recognize Hashem? The purpose of the briah is that we should recognize him. How do we come to I'm sorry, the purpose of the of the briah was for Hashem to be mated to us. What is the process through which Hashem will be mated to us? By us knowing and recognizing Hashem, we'll be able to cling to him eternally and he'll be able to be mated to us. >> Is it a loop? I mean one needs the other. >> No, the if you want want what real reason why God created the world? >> Yeah. >> To to do good tasks, to be made to us. What is the hatava? Him. What is the avenue that we achieve it? By recognizing him. >> But then so it's an avenue of but it then it's not a reason for creating the world. >> It's not really the reason. When he says it's secondary, he means it's not really the reason. Okay? That's what we're holding so far. Okay? We're up to dalet now. Dalet, he brings in a new question. Okay? And the question is like this. Right now, does God get anything out of creation? Dalet, do you see dalet? Yeah, it's this. It starts at Yud Aleph. She name it called Hashma. She takhles habria he serak bishvil hanivram. From all this it's mashma, the purpose of creation is for that which has been created. Leheitiv lahem. Filai heisa bazeh shum toeles haborei. There's nothing in it for God. >> He doesn't get like a nachas from us? >> Me Even if he does, but he didn't do it for that. Okay? In other words, right now we're saying the purpose of creation is for us. There's no toeles Hashem. Em v'hakhin mistaberah, because Hashem is shalem and the epitome of perfection. He doesn't need any benefit. You can't say it does something for him because if it does something for him, that means if it that without that thing, he's missing it. But he can't be missing anything. Like the Sefer Hayashar says, also any benefit means that something is lacking. But there's nothing lacking. Also any benefit implies that there could be change. Sometimes he could have the benefit, sometimes he can't have the benefit, but God never changes. He's a constant. He's steady. Benefit means that there're different states. With the benefit, without the benefit. But that can't be. God is is implicit. Oh, so now Rabbi Kaplan has the bomb question. So right now we're saying God created the world for us only. Nothing for him. But the Gemara says in Yoma Everything God created, he created for his honor. Okay, that part that part is not going to service us right now. But here the Gemara says everything Hashem created was for his benefit. Was for his kavod. God created everything for his sake. So here we're giving this whole Torah, God is not missing anything. God has no needs. So if he has no needs, he's not missing anything. So he's not missing anything, why did he create the world? The answer is it's for us. But the Gemara says God created the world for him. For his honor. the tomorrow. Also, what about the brace at the end of all of this? It's Mashima. It's not going on the creation. >> [clears throat] >> I don't know why that does how that helps at all. I don't know what he's talking about. How does that answer the question? Well, how does this answer the question that all of them all means What's in it? So, tell me, how does it answer the Sierra? Okay. But, what is this what is this accomplishing by saying all of them all means Yeah, but what So, you tell me, what's the purpose of creation? To be made to us? So, what's he what's his what's his after the day accomplishing? So, So, what's inside of creation is fresh gems honor? Shira, we'll say the [snorts] wonder of Hashem. Tell but answer the Shira. Why did God create the world? >> No, meaning yeah, this part of the this part is just answering is saying don't bring me a right. >> Yeah, don't bring me a right from Okay. >> Meaning at this point he's just answering up the the >> What's the answer? >> The answer is is that he will >> Really, the purpose of creation is >> Meaning Hashem created the wondrous world. Meaning he didn't have to create with all these things. >> Why did what's why did God make creation? To be native? >> [clears throat] >> Yeah, but it says in Avos not. He said it doesn't Avos he did it for his covered. What's the answer? >> Nothing. Don't bring me a right from Avos. >> Yeah, meaning what there's still the question from Yuma. >> Exactly. >> But how there's still a question from Avos also. >> No. Well, the answer is is that he created he didn't just cuz you create creation doesn't mean you have to create it with all the variety of all the different creatures and all the different >> So Hashem made the creation to be native, but but there are stuff in the world that he created for his honor? >> Yeah. That's like what we say in Perek Shira. And also Maran himself, that's the whole that's the whole word of it is to show that how wondrous is this whole creation because he created with such variety and beauty. Meaning that's what it's saying. Meaning within the world he didn't have to create all these different types of animals, all these different types of plants, all these different types of landscapes. >> I don't know if that's what the mission of Avos is talking about. >> Well, I think that's that's what he means when he says Be'olam. >> And the Avos says "Hamalach L'vado L'tachlis for L'chvodai can mean for its purpose. Which or can mean that people should recognize him. Avos from the Gemara in Yuma it's mashma that Hashem created the world for him. L'chvodai. And Yuma says kol ma shebarah Hashem Baruch L'chvodai barai. >> Exactly. So he he was just >> I know, but I I his de'eika olama it doesn't answer the question even from others. Anyway, I want to share with you that this question that Rabbi Kaplan is asking, he's asking a steer between the Ramchal says the purpose of creation is to be native to us and the Gamara Numa that the purpose of creation is for God's honor. This steer is also found throughout davening. >> It's not from college, it's everybody. >> Okay, I'm just using the Ramchal as the poster boy for that idea. You know, he was mefarsem it. It says mala ha'aretz k'vodai. Yeah, what is the world is full of God's glory. But it also says um olam uh it also mala ha'aretz chasdai. So, is the world full of his glory or is the world full of Hashem's chesed? >> Same thing as others. Those are things that contained inside of the world. >> I don't I'm not going for that answer. It doesn't make sense to me. >> So, then these two I've no problem with this. >> The So, uh Rabbi Miller says like this. K'vodai refers to Hashem's chesed. Hashem's k'vod is that he's praised for his chesed. K'vod throughout tefillah refers to Hashem's kindness. So, there's no steer. Rabbi Kaplan is asking, well, the Gamara says that everything Hashem created in this world is for his honor. His honor means when people praise him for his kindliness. That's what honor means. What What does it mean? How How does it bring Hashem honor? What is Hashem Hashem being honored for? Anyway, Rabbi Miller says k'vodai refers to his benevolence for which men acclaim his glory. This is parallel to the verse the earth is full of the kindliness of Hashem. What do you mean? But it says the earth is full mala ha'aretz k'vodai. M'lo ha'aretz k'vodai. Glory is his kindliness. He also says this earlier in the safer. So anyway, I'm just pointing out that this question of Rabbi Kaplan is discussed in multiple places in the safer. Praise, {comma} my soul. You see? Praise, {comma} my soul. Not praise my soul. Don't praise my Don is talking to himself. He's saying, "Halleli, praise." Who's he saying should praise? Nafshi, my soul. He's addressing his soul. You ever Are those words familiar to you? Halleli nafshi Hashem. What does that mean? Halleli nafshi Hashem. You ever familiar with those words? Halleli nafshi Hashem. It's one of the Hallelukas. What? Who's talking? >> Halleli means to me, no? >> Who's talking? >> The Malach. >> Who's he talking to? >> Himself. >> He's talking to himself. The best, the most cogent, intelligent conversations you'll have all day is when you talk to yourself. When other people talk to you, lots of you know, it's hit or miss. >> I'm not Why Why saying olam ha'aretz, all that, that limits to just this world. So, I don't know why >> No, ha'aretz it Ha'aretz is all of creation. The sun is ha'aretz. The moon is ha'aretz. The stars are ha'aretz. >> I'm saying, but when we say this week's parsha olam ha'aretz chamas, right? That Hashem destroyed the entire creation or did he destroy the world? He destroyed what was in contained inside of the world. >> Okay. >> He didn't wipe creation. >> Still, >> What do you mean? He didn't restart creation. >> So, but it's still a contradiction. It says, "Malachi ha'aretz Kavodai." And then it says, it says that "Kol ha'aretz malei chasdai." So, which one is it? Is the world full of God's glory or is it full of kindness? So, Miller says um Hashem's honor and kindness is synonymous. Um Again, he says Tomer Mesaprim Kavod Kel Ukedushasai. What does it mean Kavod Kel? His glory refers to the kindness that he showers upon the world, okay? So, Rav Miller already has an answer to this question. But, you're ready? Let's look at what Rabbi Kaplan says and see if you could make heads or tails. Again, the question is, is the um the purpose of creation is to do goodness to the world. I, but their source is the purpose of the creation that we could recognize him. That's the fake answer. That's the secondary answer. The The real answer is for Hashem to bestow kindness. But, now we're saying the Gemara says, the purpose of creation is for Hashem's sake. So, now he brings from a grandson of the Rosh. The poor son more like. I don't know. Listen, the Vinera Lavar, never heard of it. The safer Shvilei Emunah, Lameira of the Meira of Meir ben Rabbi Yitzchak Aldabi, Neched Harosh. Beraishis Aleph Gimmel. Before I'm going to translate, I'm not really I'll read it to you. Koidem Brias Olam, Lo Haya Lo B'tzorech Lo. Before God had created the world, he didn't need it. V'chashuv Lo Nitzrach Lo K'vein If he didn't need it before he created the world, then he must not need it afterwards because God doesn't need anything. K'vein Nitzrach Lo Achrei Chein. So, why did he create it? V'Lo Baro Ela Im L'haros K'vod Gedulasai. It's only to show his greatness. Why? What's he lacking? Ki Lo Nikra Borei Ach Shebaro L'meisa. He's not called So then you're going to say, then God's missing. Had he not created the world, he's missing being called the creator. No. Even though there is nothing lacking from his greatness and nothing added when he created it. But one thing's for sure, was he the creator before he created the world? No. He's not called creator until he created it. >> he was lacking. >> Even though, what do you mean? Yeah, Hashem is the creator before. Could he do it? Could Yeah, he could do it. Is he able to do it in a cinch? Yeah, he could do it. So there's nothing lacking. But when he fashioned the world, he added to his perfection. But that's that's a dichotomy. You can't add to perfection. Perfection means perfection. You can't be more perfect. No, you could. There There are levels of perfection. Like by the way, in nuclear science or mathematics, there's levels of infinity. I can't understand that. There's like infinity to the ninth power, infinity to the tenth power. What do you mean? Infinity means infinity. That's true, but there are levels of infinity. Basically, now Rabbi Kaplan summarizes. There's more perfection in actuality than there is in potential. It's almost like in next week's parsha, Hashem tested Abraham. Why? But Hashem knows he's going to pass. Hashem wants to bring it out to fruition. For what purpose? There's greater perfection in in actuality than potential. The master hates me twice a week after all of that. >> Aren't these just concepts? Like the concept of Like this is just a concept that would exist. The concept of something being created, the concept of something being born. That was inherently something that was created at all. >> Before he created before God created the world, he could have created it. >> Right. >> didn't create it. >> But the concept of potential didn't exist. Hashem created the concept of potential. >> Okay, but after but once he he created potential, but at that point it was just potential. And now by creating the world, there's reality. Here. We'll read one more and we got to hold that. God implicitly has to be perfect in all of his acts, all of his abilities, and all of his acts. And all of his names shall be all of his acts. But Had God not brought it to reality, he wouldn't have been called complete. He wouldn't have been called complete. >> What? >> I do not like it. >> I like it. >> [snorts] >> Yeah? >> I approve. >> You have a whole week to think about this. Again, the question is basically By the way, that's why I brought up Miller. The question is all the are the sources are God created the world for us. He has no needs, but the Gamara says he created the world for his honor. So, Reb Miller says, "Stop it already. His honor means for kindness. God's honor means we acknowledge him for the kindness he does for us. Doesn't mean him, it means us. His honor means us. But Reb Reb Reb Kaplan takes it very literally, and it seems like the Mekubalim take it literally, and the grandson of the Rashba that you never heard of or or neither did I ever hear of, learns that even though God was perfect before the world was created, and he didn't need to create the world, nothing was lacking, and nothing was added by creating it, nevertheless, he wasn't the creator until he created, so he added perfection to his perfection. >> So, all to be called creator and it's like >> I mean, perfection to perfection >> He added [snorts] well, I I'll give >> The whole idea >> I'm going to give you an example. I'm going to give you an example. I'll give you an example. In Adam Harishon Gan Eden, did he have free choice or did he not have free choice? He did? Could he have chosen bad? >> Well, technically bad was chosen. >> Technically, he did choose bad. >> No. That he was compelled from outside forces to choose bad. What was Adam Harishon's bechira in Gan Eden? He was choosing between good and better. And what he was his bechira? How fast, what was his velocity of ascent? He wasn't choosing between good and bad, he was choosing between perfection and even greater perfection. >> But he at the end of the day was a human. >> I understand. >> But he had the fear with Hava telling her the changing Hashem's words. >> That wasn't inherent, it was from external. >> But Nachash didn't have free choice. >> external What? choice the Nachash maybe they not have free choice. >> They not have >> free choice >> By the way, I just saw tonight Rav Shamshon Follower says, you know why angels have one leg and we have two legs? I never thought of this. Cuz Malachim have no free choice. They could only go one direction. We have right and left. >> Wow. >> So, the right and the two legs are the main difference between us and angels. >> My right leg still pulls my other leg. >> What? >> My right leg still pulls my left leg. >> represents, okay? >> I think I would like to think that I don't have free choice all the time. >> Well, that it's external but it becomes part of your it's intertwined in your personality. Have a great night. >> I need a martial of some kind.