Rabbi Yeheskel Lebovic
Is It Really a Proof?
Much of Tanya is based on rabbinical sources. For example, the principle of “continuous creation” by the Baal Shem Tov, is stated in the Midrash Tehilim. It comments on the verse (Psalms 119:89) “forever does Your Word stand in the heavens”, as referring to the original words through which G-d created the heavens—these very words (and the divine energy in them) continually stand in the heavens to give them continued existence. Without such continual divine energy, all created things would thus revert to the initial non-existent “state”. In Tanya (Shaar HaYichud chap.2) he “proves” this fact from the way the waters of Red Sea stood in a solid, upright position while the Jews crossed it. It was by virtue of a “strong eastern wind blowing mightily during that whole night”(Ex. 14:21, in Parshas Beshalach read this week)—implying that short of that continuous wind, the waters would have reversed to their natural liquid state. There is the need of divine energy to keep things at a status quo of (even mere) existence.
The World Beliefs
The world beliefs are: (a) the atheists who don’t believe in the existence of G-d. They only believe in what they see, i.e. a universe, which to them always existed and was not “created” (b) The philosophers who do believe in the existence of G-d, but have difficulty believing in creation. (c) Those who fully believe in the existence of the Creator and His ability to create the universe. For only G-d is beginningless, while the universe has a beginning through Creation. This last category (c) further subdivides as follows: (c1) those who believe in a one-time creation, but not in “continuous creation”, and for seemingly good reason: G-d transcends the parallel of baseball and in His being All-Able He does not have to sustain re-Creation (c2) those who do believe in continuous creation, based on the above-mentioned Midrash and chassidic teachings.
The author of Tanya, addressing those individuals (c1) believing in Creation but not yet believing in continuous creation, is fully aware of the weakness inherent in the proof of the baseball and the Red Sea cases, since G-d transcends the limited parameters of this physical universe and indeed is All-Able. However, since G-d opted to keep the waters of the Red Sea up through a “continuous eastern wind”, it is indicative of an important fact as to the manner in which G-d chooses to run His world: He chooses to make most events (even many miraculous ones) of this world be more amenable to intellectual understanding (as indicated in the discourses of the Rebbe Rashab). It certainly makes more sense, to the human mind, to say that the change in the Red Sea from its initial previous state is so by virtue of a force (the wind) keeping up that change—rather than saying that it was a one-time change, followed by a reversal. Now, if even in a miraculous occurrence such as the Splitting of the Red Sea (in which you’d expect things to be totally irrational, still) G-d chose to make it more palatable to the human mind—how much more so in the daily occurrence of just existing.
Is There a Reason?
There is a reason frequently mentioned in regard to Creation: "G-d desired to have a dwelling place within the lower spheres" (Midrash Tanhuma Naso:16). It is enigmatic insofar that we fail to understand why G-d gives precedence to the lower, physical sphere. Now, it makes sense to say that, as the Infinite One, everything is equal vis-à-vis Him, and that vis-à-vis His Infinity there is absolutely no difference between the lower and upper spheres. But why be "taken up" with the lower spheres? The Alter Rebbe used to refer to this desire as a "G-ly craving", and of course, as the Yiddish saying goes, "one does not ask questions on a craving". What this means is that, while, we admit our inability to intellectually fathom certain things, we nonetheless strive to at least find correspondence through the experience of the human condition: we note that there are many desires and cravings that we cannot explain rationally, and we admit that we desire them because .... we desire them. Thus, the stress on the lower spheres in G-d's overall plan is spelled out and underscored in this approach to the reason for Creation.
Based on that--i.e. G-d wanting to have a dwelling,-- we could explain why G-d opted to continuously sustain creation, for, by doing so He is indeed within the world and has a continuous dwelling within it. If, instead, G-d would have opted not to constantly re- Create but have it continue on its own by virtue of the original energy He invested in it, it wouldn't be a dwelling in the full sense of the word. For Chassidus stresses that this Dwelling of G-d is comparable to a person dwelling completely and in a revealed manner within his home, and obviously, to do this, he cannot be distant from home. Likewise, G-d prefers not to be distant, subsequent to a Divine initial creative force and momentum, but rather remain constantly involved with His world through re-Creation.
So, the same G-d who continually keeps the whole universe in a state of existence, is definitely in control of all its details through His Hashgacha Pratis /Detailed Providence! So…never despair, no matter how bleak any situation seems to be, and let’s continue to have complete faith in the speedy arrival of Moshiach!
Based in part on the explanations of Rabbi Yoel Kahn a”h in his explanations of Shaar HaYichud of Tanya