HOJT 1:1 The Foundation of Judaism

An ongoing examination of the Handbook of Jewish Thought.

1: 1 The foundation of Judaism and the basis of all true religion is the realization that existence is purposeful, and that man has a purpose in life.

The author cites the first chapter of Mesilath Yesharim. There it is written:

Our Sages of blessed memory have taught us that man was created for the sole purpose of rejoicing in G-d and deriving pleasure from the splendor of His Presence; for this is true joy and the greatest pleasure that can be found. 

This idea is further expanded later (see 3:5) however for now we are simply focusing on the point that there is an absolute purpose to existence.

The author also cites Zohar Chadash 70d.

Many important points are brought down by the Zohar there, who is discussing a verse from Shir Hashirim.

1:7 Tell me, Beloved of my soul, how you pasture your fold; and in the heat of the day how she lies. Why should a veil cover my eyes? Rabbi Shimon [bar Yochai] began [his discourse]: "Know this day and take to heart that God is the Lord; in the heavens above and on the earth below, there is nothing else" (Deuteronomy 4:39). Fortunate are those who toil in Torah to understand the wisdom of their Master! They know and gaze at the supernal mysteries. 

The author cites the very same Zohar while discussing this thought in his work The Infinite Light. There he writes:

The most fundamental principal of Judaism is the realization that the universe is purposeful, and that man has a purpose in life. Our sages thus teach us, "A person must have the wisdom . . . to know why he is and why he exists. He must look back at his life, and realize where he is going." 

Also cited is another work of the Ramchal, Kalach Pith’ch Chokhmah where it is written:

The Infinite One’s Yichud” implies that only His will functions (fully) and that no other will functions other than through it. Hence, He alone reigns (supreme) and no other (being’s) will does. The entire structure is erected upon this foundation.

According to Rabbi Yaakov Feldman, the Ramchal makes several critical points in his opening including explaining:

...the place and intention of the kabbalistic system (which will be the thrust of this work), asserting that it is "first and foremost meant to exhibit the truth of the (Jewish) faith". That's to say, what Kabbalah does better than anything else is explain in detail why we believe what we do, and by implication, why we do what we do.

Hence, only after understanding a subjective purpose to existence can we begin to build upon the rest of  the structure, which is what the Ramchal also explains there:

Ramchal then makes the most crucial statement in this work: that the reality of G-d's Yichud "is the foundation of (the Jewish) faith and the core of (all) wisdom.

We’re getting ahead of ourselves here discussing “G-d’s Yichud” or as our author translates it “Unity” (see 2:7). However, the important point is that existence is inherently purposeful. It is important to distinguish this from the atheist argument that man himself can create his own purpose by how he lives his life. We are going to touch more upon this later but in a nutshell that argument is flawed because a finite existence (as understood by the atheist) is inherently meaningless. Hence it is incorrect to claim one creates his own purpose by, say, painting the Mona Lisa, since there will come a time when both the painter and the artwork will cease to exist (according to the atheist’s understanding.)

Before we can even begin to discuss anything at all about Judaism we simply have to realize that we were created for a purpose.