A Teaching of the Rebbe Rashab

A Teaching of the Rebbe Rashab

In commemoration of the birthday of the Rebbe Rashab, 20 Cheshvan, 5778.

Why would G-d create the universe? It doesn’t make sense.

A philosopher knows it doesn’t make sense. G-d is, of course, the perfect, necessary being. He needs nothing; He is utterly complete in a fashion quite beyond human reckoning. Even the words “complete” or “perfect” fail to describe him, for our words work metaphorically, and to say He is perfect is to say He shares a quality of all other things that are perfect, of a category or form or nature of perfection. But G-d does not exist in a category; He is His own form; He has no nature but is the ground of all natures. To say He is perfect is only to say he lacks all known imperfection. This is the highest thing we can say about G-d. But how, then, does G-d come to create a universe? When we act, we act because we are lacking something. When we want something, it’s because we want something — we are found wanting; we lack. But He does not lack. Therefore, He does not want. If He does not want, He does not want the universe. And yet the universe is here. Isn’t it?

A kabbalist also knows it doesn’t make sense for G-d to create the universe. In the beginning, we are taught, there was G-d and his infinite light, the full expression of His being. The light filled the entire place of the void; all that was, is, will be, can be, and cannot be was filled with His light, was filled with the fullness of His self-revelation. He decided to create the universe, and so He moved His light to the side, leaving over a vacuum and an empty space, into which he poured a single ray of the original light. This is the primordial Kav, the ray or vector, by which He creates all worlds spiritual and physical. After an infinite number of infinite descents, the Kav eventually creates the worlds of emanation, creation, formation, and action, and finally the very physical realm in which you are reading these words. The universe is the terminus of a single beam of His expression within a space devoid of the knowledge of G-d. And one day, in the messianic age, when the purpose of the world’s creation is fulfilled, that void and empty space will once again be full of His infinite light. First, his light filled it. Then, there is the creation, and his light is removed. Finally, his light is returned. So, the light was here, and one day it will be here again. The universe is just a moment in between. What could be the point of that?

One source says, He created the universe in order to be known. He wanted something else, something other, to taste of His truth. But when only He and His light existed, there was no other. In fact, there was no room for other, as a concept. All of reality was subjective. Everything was I. There was no room for thou. There was no room for reality. Everything was “in His head.” So G-d contracted his “I” and left a void and an empty space, so that objective reality may arise, and then He created other beings, who could meet him in that objective reality, and they could know each other. A Creator looking down at reality. A creation looking up at reality. A shared place. And He would no longer be alone.

But this itself does not make sense. For in our physical universe, we do not know Him. His presence is so concealed here that we have no inkling of what He is, and many have even forgotten that He is. The objective meeting ground is almost entirely beyond our grasp. “The Creator,” reminds the philosopher, “is completely beyond the limits of human intellect, to the extent that none of our words describe Him.” We know Him only through negations, only by saying what He is not, and even then, this is not an experience, not knowing — it is running on fumes, a grasp of His reputation. We do not know Him the way we know our mother, the way we know ourselves. It is only the soul as it stands above, or the abstract intelligence of the angels, that begin to understand the Creator. If He wished to be known, He should only have created the higher realms, the hidden realms, where G-d is as obvious as the rising sun and as directly experienced as ice cream. If He desired to be known, why would he create the low pit of physical reality?

Another source says He created the universe in order to actualize His potential. Before He created objective reality, He was only able to do it, and once He did, He actually did it. Everyone knows that doing it is better than the ability to do it; the perfection of potential is in its actualization. To this, both the philosopher and kabbalist speak up. The philosopher objects that we’ve misunderstood, since obviously the perfect being is pure actuality; He does not have unfulfilled potentials, since that would entail multiplicity which cannot be true of G-d. The kabbalist objects that we’ve misunderstood, since what part of His infinite light being the full expression of His being did you not understand? Everything that can be and cannot be is expressed in that One Infinite Light, the Ein Sof.

We might object that the universe does not exist as a physical entity within the unity of that expression. That is, even though everything is somehow contained within His infinite expression, it does not exist there as it does when He actually creates it by removing the light etc. But this is no real objection. Everything that happens from the removal of the light down to the actual physical universe is only a lower, more distant, “dimmer” expression of those same realities. In simpler terms, the creation of all worlds from His light is a subtractive process. The world is created by taking things away, not by adding them. And so if He already has his light, actually creating a physical universe adds nothing to it. It is not a further expression of Him. On the contrary, it is the slightest, most limited, most infinitesimal part of what He already possesses in Himself, before the creation. This is the general rule: There is no potential above that lacks actuality. He already possesses everything that can (or even cannot) exist. So why go through the diminishing process of actually creating a universe?

Indeed, the creation of the universe does not make sense.

He creates it simply because He desires it. If he wanted it because of its qualities, that would imply He was lacking those qualities, and He is not. He does not want, or lack, anything. He chooses to create the universe not for its qualities, but for its deficiencies. He “desires a dwelling place in the lower realms;” He does not desire it because it accomplishes some end (this being impossible, since he has no ends that are not accomplished), but for its own sake, for no reason, from a place beyond reason.

But if He himself is the perfect being, utterly actual, and lacking nothing, then how does He choose to create the universe for its own sake? He does not choose to create a being, for he is lacking potentiality, and if such a being were possible it already exists, one with His light. He does not create a new potential for a being, since if that potential were new, it would not have been expressed in His infinite light, which is impossible, since His infinite light is the full expression of His being. Whence, then, the Universe?

Rather, He chooses to create the world from the place of His own “being beyond being,” where He does not exist at all in any sense of the word existence, where we say He exists only because we cannot say He does not exist. This is what we call G-d’s own self, and it cannot be said to exist, or not exist. It is beyond all reckoning. There, in Himself, he bears potentials that are not actualized, for He Himself transcends the binary distinction of existence and non-existence, potential and actual, perfect and imperfect. Within Him, there is imperfection, though the word “is” refers to something utterly unknowable. Within Him, imperfection is a limitation and violation of His Truth only as much as perfection is. And it is from this place that He chooses to create the Universe. And therefore, it is only the physical universe, in violation of all laws that seem to bind Him, that fulfills not some external or arbitrary calculus that He creates, but satisfies Him Himself.

This is what is accomplished by the moment of the universe, the moment  between His infinite light filling the void before creation and the messianic age. It is not the same light. The first light was the full expression of His being, but since it was an expression, it was not Him Himself. And through the universe, the blink of an eye between eternities, He Himself is expressed, in a new and greater light.

Based on the first discourse of the famous “Samech Vov,” Yom Tov Shel Rosh HaShana 5666.

1 Comment

  • Ian Kilov

    November 9, 2017 at 3:47 pm Reply

    I always appreciate your distillation of complex topics.

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