Moshiach: Purpose of Creation
Jewish mysticism puts the messianic issue in perspective.
When G-d created the universe He created two realities. If we would want to use modern day terminology we can say that G-d created reality and a virtual reality. In kabbalistic terminology, “G-d filled all the space. G-d then withdrew and created a vacuum.” G-d is reality, the vacuum is virtual reality.
he reason for this duality is the very basis of existence. In the words of the Midrash: “G-d desired a dwelling place in the lowliest of worlds.” This means that G-d wanted a world to exist that has an identity of its own – virtual reality – that does not readily recognize true reality by its nature. The object is that the world – given absolute free choice to do whatever it wants – will ultimately choose to accept the G-dly reality as the only reality. In simple terms this means that the world will eventually recognize its true divine nature.
How is this accomplished? And what guarantee is there that it will ever occur if we are given free choice?
To facilitate the realization of G-d’s purpose in creation, G-d gave us the Torah. With its Mitzvot (G-dly commands) that are “channels of Divine energy,” that involve and flow into physical objects and functions, the Torah introduces the divine into the physical. Little by little the world becomes a G-dly world. When a sufficient amount of Mitzvot are performed and the positive G-dly energy released envelops the world, the world will ultimately be so thoroughly divine that it will realize its goal – this is the Messianic age.
It isn’t as easy as it sounds. Evil was crated by G-d to stand in the way of this process. With the increased generation of positive energies, there is a commensurate increase in the evil forces. So it seems that we’re back again at square one.
In truth, this is not the case. While it is true that to balance the increased good and holiness in the world there is also an increase of evil, there is still a fundamental difference between the two. Evil is only on the surface. Evil cannot accumulate. Once an evil act is committed, its effects wane with the passage of time, atonement of the one who committed the crime and the suffering of the criminal.
The good, however, that we perform can never wane with the passage of time. There is nothing that can weaken the power of good. And all the good of our ancestors accumulate to create a formidable force of goodness and holiness that is infinitely more potent than any evil that might still be around. The power of good is internalized and cannot always be seen. It is like the proverbial tip of the iceberg. To counter the more powerful good, G-d allows evil to remain on the surface, so that it appears to be more powerful.
Another way of looking at the conflict between good and evil is to view evil as a veil that obscures the power of good. But once we get past the veil, we realize that good is real and substantive and here to stay.
Now, despite the fact that there seems to be an evolutionary process going on – whereby the cumulative good of past generations, coupled with our own efforts slowly, but surely, transform the world– it is a G-dly power that enables this to happen. The Mitzvot are not our invention and creation. They are G-d’s instruments and channels. But, if not for us who overcome all the obstacles in the path of observing the Mitzvot, the world cannot possibly change..
Accordingly, there is a symbiotic relationship between G-d and ourselves in transforming the world. Only our efforts and struggles to overcome the impediments can unleash the divine power in the observance of Mitzvot, but only the Mitzvot have the divine power to change the physical world.
How do we unleash the power within ourselves? This is where the role of great Jewish leaders comes into the picture. Considering the formidable obstacles that have stood in our way, it were the great Jewish leaders that revealed the soul-powers within, that enabled us to prevail. Depending on the magnitude of the obstacle, is the degree of inspiration that we need from our leaders. In truth, it is more than just inspiration and role modeling, but their souls are inextricable bound with our souls. It is through this connection that they unleash the hidden powers within.
Of all the period in our history, the one in which the greatest soul powers are necessary to be revealed, is the generation of the Messianic age. Precisely because it is the age when evil will be going out of business, it poses the most formidable challenge since it is its last stand.
Moreover, inasmuch as G-d creates a balance between the forces of good and the forces of evil, it follows that at the point of the Messianic age, the accumulation of holiness it greater than ever before, and therefore the evil is most potent as well.
To overcome these obstacles we have to awaken the innermost essence of our souls. This can only be done by a Jewish leader who is of the caliber of Moshiach, a soul that is connected to the very essence of our souls and can awaken the most unprecedented soul powers that we possess. This is the role Moshiach plays in the days before the Redemption becomes a reality.
We can now appreciate the role that Moshiach plays. It is the leader of every generation that is responsible for the response the Jewish people make to the challenges of that particular generation. Moshiach, following in the footsteps of all the leaders before him, and also accessing all the leadership[ powers of his predecessors, awakens the Jewish people in an unprecedented manner. Their response is such that it unleashes their essence and they overcome all the obstacles, and their Mitzvot serve as the final catalyst in transforming the world into a dwelling place for G-d.
It is the combined efforts of G-d, through His Mitzvot, the Jewish people and all of humankind through their commitment to their observance and the great Jewish leaders, culminating with Moshiach, who unleashes the soul powers of the Jewish people and the world. Once this occurs they have the ability to resist all the obstacles in their path and unleash the requisite holiness to change the world for good.
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From the book Safe Kabbalah, Part Three: Journeys of the Soul by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
