Rav Yosef Albo (Sefer Halkkarim 3:2) explains that the expression 'Ki Tov' is used to describe something that has reached i.e. fulfilled its potential and reached its (goal, purpose) shleimus (perfection). For this reason Rashi (Bereshit 1:7) writes that the Torah does not use the expression 'Ki Tov' in conjunction with the second day of Creation as the formation of the waters that began on that day was not completed until the third day of Creation. And because the Torah doesn׳t explicitly state that man's creation was Tov, it is said man must work at perfecting himself, at fulfilling his potential and purpose, until he develops to the level of Tov.

Secondly after Adam HaRishon was made and placed in a Gan b'Eden and had been given certain tasks the Torah teaches that HaShem saw that it was not good for man to be alone/lonely/on himself. So He would make him an Ezer Kenegdo.

  1. Did HaShem made Adam HaRishon having a lack, shortage or deficiency that he could not be or perform the Will of HaShem on his own?; and what kind of missing elements are we speaking of.
  2. And if he was in need of help, what was it he needed help with/for?
  3. And looking at 1 & 2 than why didn't HaShem made them both at the first place? (Why first make Adam, then bringing the Animals in order to show that those are not worthy of being an ezer kenegdo for Adam, and then make Chava?)

1 Answer 1


I think the answer can be found within the teachings of Ramchal:

In short he teaches that HaShem is infinite; Total (absolute, complete, whole, entirely perfect etc.) and All-embracing (because He is The Source of everything) and his essence is Good. Because of it the reason for creation can't be found in a act of self-interest, self-satisfaction, self-sufficiency etc., because this would imply that HaShem is 'missing' something and in that case He wouldn't be Total and All-embraching but would have 'a lack' or 'deficiency'. So because He didn't create creation for Himself, it must have created it for another. Doing something for another is called 'giving' and one can only give if there is another. And so it is taught that HaShem created the world for man in order to bestow His Goodness.

But because G-d alone is true goodness, true perfection, free of all deficiency, and there is nothing comparable to Him: "His Wisdom therefore decreed that the nature of this true benefaction be [exemplified by] His giving created things the opportunity to attach themselves to Him."

How can a human being attain that deepest pleasure of (and from) being connected [devekut] to G-d (i.e. having a relationship with Him)? By 'emulating G-d' (same applies for becomming 'ki tov)

How can one emulate G-d? By giving, doing good for others etc. In order to do so HaShem had to build another, one opposite to him (so one can become a receiving and giving person).

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