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The meaning of life, the reason for creation, the afterlife, and the attitude toward death

שו"ת › The meaning of life, the reason for creation, the afterlife, and the attitude toward death
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שאל לפני 10 שנים

Hello, Your Honor.
There are a few matters that never cease to bother me and a few more questions that I would like to hear your opinion on.

1. Why did God create the world? What does He need this thing called man? The whole thing sounds really funny. What is the purpose of the world? What is the purpose of man? Why are we here? What did God lack before He needed to create the world and us?

2. 'What does a man gain from all his labor that he labors under the sun?' After all, one way or another, we will die in the end. (After reading a little of your words, I understood that in your opinion one does not have to believe in the reality of the afterlife (is that right?), which further strengthens the question.) This is somewhat related to the previous question – what is the purpose of man? What good would any progress do me when I know that everything comes to naught in comparison to death?

3. There are some passages in the prayer that do not correspond to all sorts of views that I have read in your words. First, I wanted to know if you even pretend to explain the 'contradictions' between the things or if it does not bother you at all. If so, I would be happy for you to explain regarding the following statements:
– "We thank You… for Your miracles at all times, evening, morning, and noon" (Blessing of the Lord)

– "And in His goodness anew every day, always the work of creation" (The Creator of the Lights)
There are a few more examples, but for now I'll settle for these two.

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0 Answers
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מיכי צוות ענה לפני 10 שנים
1. These are questions that are probably impossible to answer. We live in a world created by Him, and it is difficult to assess how He thinks and decides and to establish the world through principles drawn from the world itself. I am not inclined to accept the answers usually given to this question (the nature of the good to be good – Ramchal, he wanted to reveal his names to the public – Reish Etz Chaim, etc.). Beyond the fact that in principle, I think we have no way of knowing, this is speculation on which it is not clear what they are based. In the echoes of the Drachman sheep, why do you care?! Although the question of why we are here can also be interpreted towards us. What is our purpose, and not towards Him, what did He want in the first place? In the accepted view, our purpose is probably to serve Him. What is the commandment of the Lord to you to serve, and what is the commandment of the Lord to you to serve? See Blessings 10:1. 2. First, "compelled to believe" is an oxymoron. There can be no compulsion to believe. There is authority in halakhic contexts, since I can be required to do something that I do not think is right or proper. But I cannot be required to believe in something that I do not think is right. Not because it is immoral but because in any case I do not believe it if I do not think it is right. This is a contradictory demand. At most, I can be convinced of something. Regarding the Awvab, I am undecided, because I do not know the origin of this belief. Does it have roots in what we received from Sinai or from the prophets, or is it an invention of the sages' explanation (which is based on your question). On the other hand, it makes sense to think that the soul goes somewhere when it is separated from the body. I personally tend to think that there should be something after death where the soul goes. That doesn't mean it's a "destiny" as described in all sorts of places. Heaven and Hell, etc. There's a lot I don't know about that. It's possible that you don't remain as a distinct personality but join the rest of the world (like bodies that disintegrate and become others in the natural cycle). Therefore, the assumption that everything is reset is not necessary and I tend to think that it is not true. In any case, here too, one must do what is right not because it benefits me but because it benefits the world. Like the act of Honi the Circle in planting a date palm that yields for seventy years. 3. I try to explain, but if there is something that is difficult for me, I don't accept it just because it is written (see all the sections above). In my opinion, the miracles of God are the laws of nature that He created that accompany us and govern the world at every moment. In my understanding, miracles do not occur literally at every moment. As above, I celebrate the new creation every day, always. See Beit Halevi in ​​his commentary on the Sabbath in Creation, and its source is in the Ramban (and Rabbi Kook also wrote something similar). —————————————————————————————— Pine: Regarding question number 1, I remember that in the lesson on perfection and completion in the teachings of Rabbi Kook, you spoke of a possible answer, that God created the world in order to fulfill His desire for perfection. His perfection is apparently achieved by us worshiping Him. In principle, God could not complete Himself on His own, because in order to complete Himself, a certain damage to your perfection is first required, which would allow room for perfection. It is possible that this damage is giving humans the right to choose (an area that is not under the control of God).
This concept also has parallels in our lives, where we sometimes see value in the process of improvement itself, and not just in the results we achieve.
What do you think about this idea? —————————————————————————————— Rabbi: It is possible, but it is still an empty definition. It does not tell us what exactly was missing and why what is happening here is the further development of God (and ours as well). But as a conceptual framework it is very likely that He created the world so that He could further develop.

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