Baal HaSulam, “Introduction to the Book of Zohar,” Item 4: To understand these questions and inquiries, the only tactic is to examine the end of the act, that is, the purpose of Creation. For nothing can be understood in the middle of the process, but only at its end.
This is the rule, only by observing the end of the act can we understand all the details, the phases, the reasons for everything, and the whole process. It’s because only at the end does it become clear how essential every detail is and to what extent all these details had to be arranged one after the other in this order; only at the end do we see that everything is complete. The complete end is possible only when all the details are arranged correctly. But how do we reach the end if we are in the middle of our path?
And it is clear that there is no act without a purpose. We see this today in modern science, where everything does indeed operate according to a cause and effect relationship and according to absolute laws. At least on the level of the still, vegetative, and animate, nature, I discover great wisdom, logic, and common sense; there is nothing redundant, and everything is arranged so that every small detail is connected to all the other endless details. I can thus come to a conclusion regarding the level of the “speaking”: that the corruption I see in it stems from my corrupt personal perception, which doesn’t allow me to see the wonderful order that is also on the level of the “speaking,” but on the contrary, shows me a picture that is opposite from the truth. We actually see corruption and great disorder in human society, but it’s because we are causing it.
Of course, there can be another explanation for this phenomenon: We can say that the Creator is good and benevolent and that He includes everything and does everything, but that he has abandoned His creation. Baal HaSulam brings different examinations of this approach in his article “The Peace.” However, if I already respond to what I see in life and use different approaches, I understand better that it’s preferable to look at the end result. By the experience from our studies, we see that nature develops according to a certain goal, and so, Baal HaSulam says that we should first look at the goal of creation since it’s impossible to understand anything half way, but only by looking at the final result.
I know that there are those who cast over their backs the burden of Torah and Mitzvot (plural for Mitzva), saying the Creator has created the whole of reality, then left it alone. Here, Baal HaSulam refers to people who don’t believe that everything was created for man, that man is in the center of creation, and that only from this point can we develop correctly. Everything was created for me—our whole world and all the worlds—and I have to accept this, to reveal it, and to control the situation; “for me” means that I can correct it and use it. This use is called “observing the Mitzvot” which I do by the help of the Light that Reforms or the “Torah.” Thus I reach the goal of creation.
Indeed, without knowledge they have spoken, for it is impossible to comment on our lowliness and nothingness before we decide that we have created ourselves with all our corrupted and loathsome natures. It’s clear that we are not whole, but it’s impossible to decide that the world is lowly if we don’t see how everything in it gradually reveals its wholeness.
The question is: If the Creator is whole, then hasn’t He created evolution in a perfect way from the start? But that can’t be, since there also has to be a reality in the created being. This reality is opposite from the Creator, and so it has to be incorporated of two opposite parts: the attribute of the Creator and the attribute of the created being. The two attributes have to grow in creation and within it face one another; it’s in the middle between the two attributes, building itself of the two forces: the force of bestowal and the force of receiving.
This means that if we don’t understand the goal, we definitely won’t be able to justify creation and will find different justifications, such as: The Creator who is whole is disappointed with us, left us, and is found somewhere in His wholeness. Other versions are that the Creator is not found in these two forces at all, the good force and the evil force, or that there may be many good forces and many evil forces, etc.
One way or the other, it’s clearly impossible to justify what is going on unless a person receives the Torah, which means, unless he reaches the state that he understands that he is in a corrupt system and that it’s that way so that he will become part of it, will correct it by the Light as he draws himself each time more towards operating the system. Then he discovers that everything was created for him and it was impossible to reach the level of the Creator without first correcting the system, or to be more accurate, to install it. In the same way children build themselves through games by collecting and putting their toys together, it’s the same in our work, in the connection of the parts. So we have to play games of connection, unity, and mutual guarantee in order to understand the goal.
From the 4th part of Daily Kabbalah Lesson 2/28/13, “Introduction to The Book of Zohar“