The
Essence
of
Religion
and
Its
Purpose
In
this
article,
I
would
like
to
resolve
three
issues:
-
What
is
the
essence
of
religion?
-
Is
its
purpose
intended
for
this
world
or
for
the
next
world?
-
Is
its
purpose
to
benefit
the
Creator
or
the
created
beings?
At
first
glance,
the
reader
might
be
surprised
by
my
words
and
will
not
understand
these
three
questions
that
I
have
set
before
me
as
the
topic
of
this
essay.
1)
For
who
is
it
who
does
not
know
what
is
religion,
2)
and
especially
its
reward
and
punishment,
which
we
hope
to
obtain
primarily
in
the
next
world?
And
needless
to
say,
regarding
the
third
question,
that
everyone
knows
that
it
is
to
benefit
the
created
beings,
to
guide
them
to
delight
and
happiness,
and
what
else
need
we
add
to
this?
Indeed,
I
have
nothing
more
to
add.
But
because
they
are
so
familiar
with
these
three
concepts
from
infancy,
they
do
not
add
or
further
examine
them
for
the
rest
of
their
lives,
and
this
shows
their
lack
of
knowledge
about
these
exalted
matters,
which
are
necessarily
the
very
foundation
upon
which
the
whole
structure
of
religion
lies.
Therefore,
you
tell
me,
how
is
it
possible
that
a
child
of
twelve
or
thirteen
years
of
age
can
already
thoroughly
grasp
these
three
subtle
notions,
and
so
sufficiently
that
he
will
not
need
to
add
any
further
learning
for
the
rest
of
his
life?
Indeed,
here
lies
the
problem!
For
this
rash
conjecture
brought
with
it
all
the
recklessness
and
wild
conclusions
that
have
come
into
our
world
in
our
generation
and
has
brought
us
to
a
state
where
the
second
generation
has
almost
completely
slipped
from
under
our
hands.
The
Absolute
Good
To
avoid
tiring
the
readers
with
long
discussions,
I
have
relied
on
all
that
I
wrote
in
the
previous
essay
[“The
Arvut”],
and
especially
on
all
that
is
explained
in
the
essay,
“Matan
Torah,”
which
are
all
like
a
preface
to
the
exalted
matter
ahead.
Here
I
will
speak
briefly
and
simply,
to
make
it
clear
to
everyone.
First,
we
must
understand
the
Creator—He
is
the
absolute
good.
This
means
that
it
is
utterly
impossible
that
He
would
ever
cause
any
sorrow
to
anyone.
And
this
we
take
to
be
the
first
concept,
for
common
sense
clearly
shows
that
the
basis
for
any
evil-doing
in
the
world
stems
only
from
the
will
to
receive.
This
means
that
the
eagerness
to
benefit
ourselves
makes
us
harm
others
due
to
our
will
to
satisfy
ourselves.
Thus,
if
no
being
would
find
contentment
in
favoring
itself,
no
being
would
ever
harm
another.
And
if
we
sometimes
find
some
being
that
harms
another
without
any
will
to
receive
for
its
own
pleasure,
it
does
this
only
because
of
an
old
habit
that
originated
in
the
will
to
receive,
a
habit
that
now
rids
it
of
the
need
to
find
a
new
reason.
Because
it
is
clear
to
us
that
the
Creator
is
complete
in
and
of
Himself
and
needs
no
one
to
help
Him
to
completion
since
He
precedes
everything,
it
is
therefore
clear
that
He
does
not
have
any
will
to
receive.
Because
He
has
no
will
to
receive,
He
is
fundamentally
devoid
of
a
desire
to
harm
anyone;
it
is
as
simple
as
that.
Furthermore,
it
makes
perfect
sense
to
us,
as
the
first
concept,
that
He
possesses
a
desire
to
bestow
goodness
upon
others,
meaning
to
His
creatures.
This
is
evidently
shown
by
the
great
creation
that
He
has
created
and
set
before
us,
for
in
this
world
there
are
beings
that
necessarily
experience
either
a
good
feeling
or
a
bad
one,
and
that
feeling
necessarily
comes
to
them
from
the
Creator.
Once
it
becomes
absolutely
clear
that
there
is
no
aim
to
harm
in
the
nature
of
the
Creator,
it
necessitates
that
the
creatures
receive
only
benefits
from
Him,
for
He
has
created
them
only
to
bestow
upon
them.
Thus,
we
learn
that
He
has
only
a
desire
to
bestow
goodness,
and
it
is
utterly
impossible
that
any
harmfulness
might
be
in
His
domain,
which
could
emit
from
Him.
Hence
we
have
defined
Him
as
“the
absolute
good.”
Once
we
have
learned
this,
let
us
look
at
the
actual
reality
that
is
guided
by
Him,
and
how
He
bestows
only
goodness
upon
them.
His
Guidance
Is
Purposeful
Guidance
By
observing
nature’s
systems,
we
understand
that
any
being
of
the
four
types—still,
vegetative,
animate,
and
speaking—as
a
whole
and
in
particular,
are
under
a
purposeful
guidance,
meaning
a
slow
and
gradual
growth
by
way
of
cause
and
effect,
as
a
fruit
on
a
tree,
which
is
guided
well
toward
its
final
outcome
of
becoming
a
sweet
and
fine-looking
fruit.
Go
and
ask
a
botanist
how
many
phases
the
fruit
undergoes
from
the
time
it
becomes
visible
until
it
is
completely
ripe.
Not
only
do
its
preceding
phases
show
no
evidence
of
its
sweet
and
fine-looking
end,
but
as
if
to
anger,
they
show
the
opposite
of
the
final
outcome.
That
is,
the
sweeter
the
fruit
is
at
its
end,
the
more
bitter
and
unsightly
it
is
in
the
earlier
phases
of
its
development.
And
so
it
is
with
the
animate
and
speaking
types:
The
beast,
whose
mind
is
little
at
its
end,
is
not
so
wanting
while
it
grows,
whereas
man,
whose
mind
is
great
at
his
end,
is
very
flawed
while
developing.
“A
day-old
calf
is
called
an
ox,”
meaning
it
has
the
strength
to
stand
on
its
own
legs
and
walk,
and
the
intelligence
to
avoid
hazards
on
its
way.
But
a
day-old
infant
lies
seemingly
senseless.
Should
one
who
is
not
accustomed
to
the
conducts
of
this
world
examine
these
two
newborns,
he
would
certainly
conclude
that
the
human
infant
will
amount
to
nothing
and
the
calf
will
become
a
new
Napoleon,
meaning
if
he
were
to
judge
by
the
wisdom
of
the
calf
compared
to
the
senseless
and
mindless
child.
Thus,
it
is
evident
that
His
guidance
over
the
reality
that
He
has
created
is
in
the
form
of
purposeful
guidance,
without
taking
into
consideration
the
order
of
the
phases
of
development,
for
they
deceive
us
and
prevent
us
from
understanding
their
purpose,
being
always
opposite
to
their
final
shape.
It
is
about
such
matters
that
we
say,
“There
is
none
so
wise
as
the
experienced.”
Only
one
who
is
experienced
has
the
opportunity
to
examine
creation
in
all
its
phases
of
development,
all
the
way
through
its
completion,
and
can
calm
things
down
so
as
to
not
to
fear
those
spoiled
images
that
creation
undergoes
in
the
phases
of
its
development,
but
believe
in
its
fine
and
pure
end.
The
reason
for
this
gradual
order
that
is
mandatory
for
every
being
is
thoroughly
explained
in
the
wisdom
of
Kabbalah,
and
there
is
nothing
more
to
add
here.
Thus,
we
have
thoroughly
shown
the
conducts
of
His
guidance
in
our
world,
which
is
only
a
purposeful
guidance.
The
attribute
of
goodness
is
not
at
all
apparent
before
creation
arrives
at
its
completion,
its
final
ripeness.
On
the
contrary,
it
rather
always
wears
a
cloak
of
corruption
in
the
eyes
of
the
beholders.
Thus
you
see
that
the
Creator
bestows
upon
His
creatures
only
goodness,
but
that
goodness
comes
by
way
of
purposeful
guidance.
Two
Paths:
A
Path
of
Pain
and
a
Path
of
Torah
We
have
shown
that
the
Creator
is
the
absolute
good.
He
watches
us
in
complete
benevolence
without
a
hint
of
evil
and
in
a
purposeful
guidance.
This
means
that
His
guidance
compels
us
to
undergo
a
series
of
phases,
by
way
of
cause
and
effect,
preceding
and
resulting,
until
we
are
qualified
to
receive
the
desired
benefit.
At
that
time,
we
will
arrive
at
our
purpose
as
a
ripe
and
fine-looking
fruit.
By
this
we
understand
that
this
purpose
is
guaranteed
for
us
all,
or
else
you
doubt
His
guidance,
saying
it
is
insufficient
for
its
purpose.
Our
sages
said,
“Shechina
[Divinity]
in
the
lower
ones—a
high
need.”
That
is,
since
His
guidance
is
purposeful
and
aims
to
eventually
bring
us
to
Dvekut
[adhesion]
with
Him,
so
He
would
reside
within
us,
this
is
regarded
as
a
high
need,
meaning
if
we
do
not
come
to
that,
we
will
find
ourselves
regarding
His
guidance
as
flawed.
This
is
similar
to
a
great
king
who
had
a
son
at
an
old
age,
and
he
was
very
fond
of
him.
Hence,
since
the
day
he
was
born,
he
thought
of
only
good
things
for
him.
He
collected
the
finest,
wisest,
and
most
precious
books
in
the
kingdom
and
built
for
him
a
school.
He
sent
after
the
finest
builders
and
built
palaces
of
pleasure.
He
gathered
all
the
musicians
and
singers
and
built
for
him
concert
halls,
and
called
the
finest
bakers
and
chefs
to
provide
him
with
all
the
delicacies
in
the
world.
But
alas,
the
son
grew
up
to
be
a
fool,
with
no
desire
for
knowledge.
And
he
was
blind
and
could
not
see
or
feel
the
beauty
of
the
buildings.
He
was
also
deaf,
unable
to
hear
the
poems
and
the
music.
And
he
was
ill,
permitted
to
eat
only
coarse
flour
bread,
arising
contempt
and
wrath.
However,
such
a
thing
may
happen
to
a
flesh
and
blood
king,
but
cannot
be
said
about
the
Creator,
where
there
cannot
be
any
deceit.
Therefore,
He
has
prepared
for
us
two
paths
of
development:
-
The
first
is
a
path
of
suffering,
which
is
the
conduct
of
development
of
creation
from
within
itself.
By
its
own
nature,
it
is
compelled
to
follow
a
way
of
cause
and
effect
in
varying,
consecutive
states,
which
slowly
develop
us
until
we
come
to
a
resolution
to
choose
the
good
and
reject
the
bad,
and
to
be
qualified
for
the
purpose
as
He
desires.
But
that
path
is
indeed
a
long
and
painful
one.
-
Therefore,
He
has
prepared
for
us
a
pleasant
and
good
way,
which
is
the
path
of
Torah
and
Mitzvot,
which
can
qualify
us
for
our
purpose
painlessly
and
quickly.
It
turns
out
that
our
final
aim
is
to
be
qualified
for
Dvekut
with
Him—for
Him
to
reside
within
us.
That
aim
is
a
certainty
and
there
is
no
way
to
deviate
from
it,
since
His
guidance
supervises
us
in
both
paths,
which
are
the
path
of
suffering
and
the
path
of
Torah.
But
looking
at
the
actual
reality,
we
find
that
His
guidance
comes
simultaneously
in
both
paths,
which
our
sages
refer
to
as
“the
way
of
the
earth”
and
“the
way
of
Torah.”
The
Essence
of
Religion
Is
to
Develop
in
Us
the
Sense
of
Recognition
of
Evil
Our
sages
say,
“Why
should
the
Creator
mind
whether
one
slays
at
the
throat
or
at
the
back
of
the
neck?
After
all,
the
Mitzvot
were
only
given
to
cleanse
people”
(Beresheet
Rabbah
44a).
That
cleansing
has
been
thoroughly
clarified
in
the
article
“Matan
Torah,”
Item
12,
but
here
I
would
like
to
clear
up
the
essence
of
that
development,
which
is
attained
through
engagement
in
Torah
and
Mitzvot.
Bear
in
mind
that
it
is
the
recognition
of
the
evil
within
us
that
engagement
in
Mitzvot
can
slowly
and
gradually
purify
those
who
delve
in
them.
And
the
scale
by
which
we
measure
the
degrees
of
cleansing
is
the
measure
of
the
recognition
of
the
evil
within
us.
Man
is
naturally
ready
to
repel
and
root
out
any
evil
from
within
him.
In
this,
all
people
are
the
same.
But
the
difference
between
one
person
and
the
next
is
only
in
the
recognition
of
evil.
1)
A
more
developed
person
recognizes
in
himself
a
greater
measure
of
evil,
and
hence
repels
and
separates
the
evil
from
within
to
a
greater
extent.
2)
The
undeveloped
senses
in
himself
only
a
small
amount
of
evil,
and
will
therefore
repel
only
a
small
amount
of
evil.
As
a
result,
he
leaves
all
his
filth
within,
for
he
does
not
recognize
it
as
filth.
To
avoid
tiring
the
reader,
we
will
clarify
the
general
meaning
of
good
and
bad,
as
it
has
been
explained
in
the
article,
“Matan
Torah,”
Item
12.
Evil,
in
general,
is
nothing
more
than
self-love,
called
“egoism,”
since
it
is
opposite
in
form
from
the
Creator,
who
hasn’t
any
will
to
receive
for
Himself,
but
only
to
bestow.
We
have
explained
in
“Matan
Torah,”
Items
9
and
11,
that
1)
pleasure
and
sublimity
are
measured
by
the
extent
of
equivalence
of
form
with
the
Maker.
2)
Suffering
and
intolerance
are
measured
by
the
extent
of
disparity
of
form
from
the
Maker.
Thus,
egoism
is
loathsome
and
pains
us,
as
its
form
is
opposite
from
the
Maker.
But
this
loathing
is
not
divided
equally
among
us.
Rather,
it
is
given
in
varying
measures.
The
crass,
undeveloped
person
does
not
recognize
egoism
as
bad
at
all.
Therefore,
he
uses
it
openly,
without
any
shame
or
restraint,
stealing
and
murdering
in
broad
daylight
wherever
he
can.
The
somewhat
more
developed
sense
some
measure
of
their
egoism
as
bad
and
are
at
least
ashamed
to
use
it
in
public,
stealing
and
killing
openly.
But
in
secret,
they
still
commit
their
crimes,
but
are
careful
that
no
one
will
see
them.
The
even
more
developed
sense
egoism
as
so
loathsome
that
they
cannot
tolerate
it
in
them
and
reject
it
completely,
as
much
as
they
detect
of
it,
until
they
cannot,
and
do
not
want
to
enjoy
the
labor
of
others.
Then
begin
to
emerge
in
them
sparks
of
love
of
others,
called
“altruism,”
which
is
the
general
attribute
of
goodness.
But
that,
too,
evolves
gradually.
First
develops
love
and
desire
to
bestow
upon
one’s
family
and
kin,
as
in
the
verse,
“Do
not
ignore
your
own
flesh.”
When
one
develops
further,
one’s
attribute
of
bestowal
expands
to
all
the
people
around
him,
being
one’s
townspeople
or
one’s
nation.
And
so
one
adds
until
he
finally
develops
love
for
the
whole
of
humanity.
Conscious
Development
and
Unconscious
Development
Bear
in
mind
that
two
forces
serve
to
push
us
up
the
rungs
of
the
aforementioned
ladder,
until
we
reach
its
head
in
the
sky,
which
is
the
purposeful
point
of
equivalence
of
form
with
our
Maker.
The
difference
between
these
two
forces
is
that
the
first
pushes
us
involuntarily,
meaning
not
of
our
own
choice.
This
force
pushes
us
from
behind,
and
it
is
called
“from
behind.”
We
defined
it
as
“the
path
of
pain”
or
“the
way
of
the
earth.”
From
that
path
stems
the
philosophy
of
morality
called
“ethics,”
which
is
based
on
empirical
knowledge,
through
examination
of
the
practical
reason.
The
essence
of
that
teaching
is
but
a
summary
of
the
evident
damages
that
result
from
the
nucleons
of
egoism.
These
experiences
come
to
us
by
chance,
not
as
a
result
of
our
conscious
choice,
but
they
are
certain
to
lead
us
to
their
goal,
for
the
image
of
evil
grows
ever
clearer
to
our
senses.
And
to
the
extent
that
we
recognize
its
damages,
to
that
extent
we
remove
ourselves
from
it
and
climb
to
a
higher
rung
on
the
ladder.
The
second
force
pushes
us
voluntarily,
meaning
of
our
own
choice.
That
force
pulls
us
from
before
and
is
called
“from
before.”
This
is
what
we
defined
as
“the
path
of
Torah
and
Mitzvot,”
for
engaging
in
Mitzvot
and
the
work
to
bring
contentment
to
our
Maker
rapidly
develops
in
us
that
sense
of
recognition
of
evil,
as
we
have
shown
in
“Matan
Torah,”
Item
13.
Here
we
benefit
twice:
1)
We
do
not
have
to
wait
for
life’s
ordeals
to
push
us
from
behind,
whose
measure
of
goading
is
measured
only
by
the
amount
of
agony
and
destruction
inflicted
upon
us
by
finding
the
evil
within
us.
Rather,
as
we
work
for
the
Creator,
that
recognition
develops
in
us
without
any
prior
suffering
or
ruin.
On
the
contrary,
through
the
subtle
pleasantness
we
feel
when
working
solely
for
Him,
to
bring
Him
contentment,
there
develops
within
us
a
relative
recognition
of
the
lowliness
of
these
sparks
of
self-love—that
they
are
obstacles
on
our
way
to
receiving
that
subtle
taste
of
bestowal
upon
the
Creator.
Thus,
the
gradual
sense
of
recognition
of
evil
evolves
in
us
through
times
of
delight
and
great
tranquility,
through
reception
of
the
good
while
serving
the
Creator
out
of
our
sensation
of
the
pleasantness
and
gentleness
that
reach
us
due
to
the
equivalence
of
form
with
our
Maker.
2)
We
save
time,
for
He
operates
according
to
“our
own
volition,”
thus
enabling
us
to
increase
our
work
and
hasten
time
as
we
please.
Religion
Is
Not
for
the
Sake
of
the
People,
but
for
the
Sake
of
the
Worker
Many
are
mistaken
and
compare
our
holy
Torah
to
ethics.
But
this
has
come
to
them
because
they
have
never
tasted
religion
in
their
lives.
I
call
upon
them:
“Taste
and
see
that
the
Lord
is
good.”
It
is
true
that
ethics
and
religion
both
aim
at
the
same
thing—to
raise
man
above
the
filth
of
the
narrow
self-love
and
bring
him
to
the
apex
of
love
of
others.
But
still,
they
are
as
far
one
from
the
other
as
the
distance
between
the
thought
of
the
Creator
and
the
thought
of
people.
For
religion
extends
from
the
thoughts
of
the
Creator,
and
ethics
comes
from
thoughts
of
flesh
and
blood
and
from
their
life’s
experiences.
Hence,
there
is
an
evident
difference
between
them,
both
in
practical
aspects
and
in
the
final
aim.
1)
For
the
recognition
of
good
and
evil
that
develops
in
us
through
ethics,
as
we
use
it,
is
relative
to
the
success
of
the
society.
2)
With
religion,
however,
the
recognition
of
good
and
evil
that
develops
in
us
as
we
use
it
is
relative
to
the
Creator
alone,
meaning
from
the
disparity
of
form
from
the
Maker
to
equivalence
of
form
with
Him,
which
is
called
Dvekut
[adhesion],
as
clarified
in
“Matan
Torah,”
Items
9-11.
They
are
also
completely
removed
from
one
another
regarding
the
goal:
1)
The
goal
of
ethics
is
the
well-being
of
society
from
the
perspective
of
practical
reason,
derived
from
life’s
experiences.
But
in
the
end,
that
goal
does
not
promise
one
who
practices
it
any
elevation
above
the
boundaries
of
nature.
Hence,
this
goal
is
still
subject
to
criticism,
for
who
can
prove
to
an
individual
the
extent
of
his
benefit
in
such
a
conclusive
manner
that
he
will
be
compelled
to
even
slightly
diminish
his
own
self
for
the
sake
of
the
well-being
of
society?
2)
The
religious
goal,
however,
guarantees
the
well-being
of
the
individual
who
follows
it,
as
we
have
already
shown
that
when
one
comes
to
love
others,
he
is
in
direct
Dvekut,
which
is
equivalence
of
form
with
the
Maker,
and
along
with
it
man
passes
from
his
narrow
world,
filled
with
pain
and
impediments,
to
an
eternal
and
broad
world
of
bestowal
upon
the
Creator
and
upon
people.
You
will
also
find
a
significant
difference
regarding
the
support
because
1)
engaging
in
ethics
is
supported
by
people’s
favor,
which
is
like
a
rent
that
finally
pays
off.
When
one
becomes
accustomed
to
this
work,
he
will
not
be
able
to
ascend
on
the
degrees
of
ethics
for
he
will
now
be
used
to
such
work
that
is
well
rewarded
by
society,
which
pays
for
his
good
deeds.
2)
Yet,
by
observing
Torah
and
Mitzvot
in
order
to
bring
contentment
to
his
Maker
without
any
reward,
he
climbs
the
rungs
of
ethics
precisely
to
the
extent
of
his
engagement,
since
there
is
no
payment
on
his
path,
and
each
penny
is
added
to
a
great
amount.
Finally,
he
acquires
a
second
nature,
which
is
bestowal
upon
others
without
any
self-reception
except
for
one’s
bare
sustenance.
Now
he
has
really
been
liberated
from
the
incarcerations
of
creation,
for
when
one
detests
any
self-reception
and
his
soul
loathes
the
petite
physical
pleasures
and
respect,
he
finds
himself
roaming
free
in
the
Creator’s
world,
and
he
is
guaranteed
that
no
damage
or
misfortune
will
ever
come
upon
him,
since
all
the
damages
come
to
a
man
only
through
the
self-reception
imprinted
in
him.
Thus,
we
have
thoroughly
shown
that
the
purpose
of
religion
is
only
for
the
individual
who
engages
in
it,
and
not
at
all
for
the
use
or
benefit
of
common
people,
although
all
his
actions
revolve
around
the
benefit
of
people
and
are
measured
by
these
acts.
Yet,
this
is
but
a
passage
to
the
sublime
goal,
which
is
equivalence
with
the
Maker.
Now
we
can
understand
that
the
purpose
of
religion
is
collected
while
living
in
this
world,
and
examine
closely
in
“Matan
Torah,”
Item
6,
regarding
the
purpose
of
the
general
public
and
of
the
individual.
But
regarding
the
reward
in
the
next
world,
this
is
a
different
matter
which
I
will
explain
in
a
separate
essay.