The Creator is perfect and whole, the Zohar teaches us that the entire creation, the higher worlds and the lower worlds, and all that is in them, add nothing to His essence.
So what then is the purpose of the Creation? The holy Ari answers this question in the Etz Chayim:
It arose, in his simple will, to create the worlds, and to bring forth the created beings, to bring to light the perfection of His works, His Names and His attributes, which was the reason for the creation of the worlds.
The inner meaning of the word “arose” as explained by the great Kabbalist Rabbi Yehudah Lev Ashlag, is :
The vessel (Malchut) ascended in purity and dvekut in that it lessened the will to receive that was inherent in it, in order to equate its form with that of the Highest light ( in other words, to become a giver just like the light is giving). And this was, even though the will to receive that is in the Ein Sof which is called the Malchut of the Ein Sof had no lack in its dvekut, in its unity with the Highest light because of a change of form, nevertheless it decorated itself to equate its form with that of the Highest Light.Or Pnimi
The idea of a decoration is of something that adds beauty. It adds an additional, wonderful dimension to our lives. The Torah itself is described as beautiful:
“For they are a garland of grace for your head, and necklaces about your neck” ( Proverbs 1:9).
A life of Torah is indeed a wonderful and beautiful life as the Sages teach:
Rabbi Meir says, “Whoever occupies himself with Torah for its own sake will merit many things. Not only that, but the whole world becomes worthwhile to him. He is called ‘friend,’ ‘beloved,’ ‘lover of the One,’ ‘a lover of all people,’ ‘one who gives joy to God,’ ‘one who gives joy to people’; he is clothed in humility and in the fear of being separated from the Creator. He is fitted to be a Tzaddik, a pious one, upright and faithful, keeping his fellow far from sin and bringing his fellow closer to the One. Others rejoice in his counsel and in his wisdom, in his understanding and his fortitude, as it is said, ‘I have counsel and wisdom, I am understanding, I have fortitude’ (Prov. 8:14). Sovereignty is given to him, governance, and resource in judgment. Secrets of the Torah are revealed to him and he becomes like an overflowing spring, like a river that does not cease. He is modest and long-suffering, forgiving those who insult him, and he is great and exalted over all God’s created beings.” (Ethics of the Fathers)
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