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In our previous article, we began exploring the question of why Hashem created the world. The Maharal, Ramchal, and other key Jewish thinkers explain that Hashem is absolute and ultimate goodness. However, there are two aspects of goodness. Hashem is good, but He also has the ability to do good unto others. Before Hashem created the world, there was only Hashem Himself. Therefore, Hashem was internally good, but He was not actively expressing this goodness. So Hashem chose to create man, upon whom He would bestow the ultimate goodness.

We ended off our previous article, however, with a very powerful question:


If Hashem’s goal was to give us the ultimate goodness, defined as connection with Him, and Olam Haba is the place of this ultimate connection, then what is the purpose of this world? Why did Hashem create us in this world where we have to earn our share in the World to Come, instead of just giving it to us to begin with?


We Only Enjoy What We Earn

The Ramchal explains, based on the Talmud Yerushalmi (Orlah 1:3), that human beings are created in such a way that we don’t enjoy free handouts. A poor person is embarrassed to receive money from people, as there is shame in receiving something you did not work for. This concept is referred to as “nahama d’kisufa” – the bread of shame. (See beginning of Mesilas Yesharim, chap. 1. See also Daas Tevunos and Derech Hashem. See also Rav Yosef Karo, Maggid Meisharim, Bereishis, and Zohar 2:87a). Psychologically, we feel so much more connected to the achievements and rewards that we have earned than to those that we received for free. Just think about a child who works for a week to earn twenty dollars compared to that same child who gets twenty dollars for free. He would feel very differently toward that money. This is why, according to halacha, it is better to lend money to someone in need than to give a free handout. A loan will be paid back, granting the borrower a feeling of independence instead of shame.

Had Hashem created us in Olam Haba, the goodness we would have received would have been free, unearned. This is the type of perfection that malachim – angels – enjoy. However, this is not the ultimate enjoyment. The ultimate enjoyment is perfection that is earned, that is chosen, that is an expression of all the hard work you have invested. However, while this answers our question, it creates another.


Why Not Create Us Differently?

Hashem created the world, including humanity and our psychology. So why couldn’t He simply create us in such a way that we do enjoy gifts and free handouts as much as we enjoy things that we have earned through hard work? Understanding our current psychology and our need to earn our reward does not answer why our psychology is wired this way in the first place. Why did Hashem create us in this way?


Marriage: True Oneness

It’s crucial to understand that the pleasure of connection with Hashem is not a simple, artificial, or external pleasure. It is not a gift that can be given from one person to another. This pleasure stems from an existential relationship, a connection of true oneness. It is impossible for a human being to have any kind of meaningful relationship with a rock, as a true connection is impossible with something so fundamentally different to oneself A true relationship and deep connection are only possible between two beings that are similar. This is why human beings are able to build such deep relationships with one another.

Had Hashem created us in Olam Haba in such a way that we enjoyed free handouts, we would have been diametrically opposed to Hashem’s essence. Hashem is the ultimate giver, and we would be the takers; Hashem acts out of complete free will, and we would have no choice. Hashem is the creator, and we would be the created with no power of creating; Hashem’s perfection is intrinsic (no one gave it to Him), while ours would be granted by Hashem.

As fundamentally different “beings,” we would be incapable of forging a true connection with Hashem, and thus, He would not be able to reveal the ultimate expression of His goodness, i.e., His ability to give of His goodness to another.


Created Imperfect

This is why Hashem created us imperfect. We get to choose and earn our perfection, our G-dliness. Hashem is perfect; we get to become perfect. Hashem is good; we get to choose to become good. We are born with limited intellectual abilities and undeveloped character traits. We are selfish; we perceive ourselves as the center of our own universe – the exact opposite of G-dliness. The goal of life is to then become G-dly, to actualize our potential, and to become a perfected tzelem Elokim. As we have previously explained, the fetus learns kol haTorah kulah in the womb and then loses access to it upon being born into this world. We are born imperfect so that we can take the journey through this world of becoming perfect and earning what we originally received as a gift.


Free Will

This is why we are given free will. We are tasked with the mission of choosing good, choosing perfection. Our mission in this world is to become great, to become G-dly. Perfection lies in a transcendent realm, beyond process, beyond time. We need to learn to ride the waves of time, utilizing it to the best of our ability.


Our Challenges

Along with the gift of free will, we are faced with obstacles throughout our life. These hurdles are not meant to stop us from achieving our greatness; rather the opposite. The Ramban explains that the purpose of challenges is to push us out of our comfort zone, to help us achieve our true potential (Ramban, Bereishis 22:1. See also Maharal, Gevuros Hashem, perek 22). Only when we are pushed to our limits do we begin to realize what we are truly capable of.


Our Olam Haba Experience

Olam Haba is the experience of enjoying everything we have built during our lifetime. Some people mistakenly think that the World to Come is a place where you receive an enjoyable reward, an external prize. In reality, as the Ramchal (in Nefesh Hachaim) and others explain, Olam Haba is where you experience you. It is where you enjoy everything you’ve built and become during your lifetime. The problem is that many people think that they’ll live forever. In truth, time is fleeting. Therefore, the question is not “how much time do we have left?” The question is “What will we do with the time we have left?”

May we be inspired to utilize as many of the 86,400 seconds of each and every day on our paths to achieving our true greatness.


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Rabbi Shmuel Reichman is the author of the bestselling book, “The Journey to Your Ultimate Self,” which serves as an inspiring gateway into deeper Jewish thought. He is an educator and speaker who has lectured internationally on topics of Torah thought, Jewish medical ethics, psychology, and leadership. He is also the founder and CEO of Self-Mastery Academy, the transformative online self-development course based on the principles of high-performance psychology and Torah. After obtaining his BA from Yeshiva University, he received Semicha from Yeshiva University’s RIETS, a master’s degree in education from Azrieli Graduate School, and a master’s degree in Jewish Thought from Bernard Revel Graduate School. He then spent a year studying at Harvard as an Ivy Plus Scholar. He currently lives in Chicago with his wife and son where he is pursuing a PhD at the University of Chicago. To invite Rabbi Reichman to speak in your community or to enjoy more of his deep and inspiring content, visit his website: