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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?)

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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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I saw an exquisite explanation that answers this question today from Rav Melamed. I'll just quote it in full:

...God wished to benefit humanity. He created the world incomplete, to provide people with the opportunity to perfect it and make it a better, happier place, and thereby to merit becoming God’s partner in everything good in the world and experiencing complete happiness in it.

The greatest shortcoming in all of creation is detachment. The one God indeed created everything, but because He concealed His light, all creatures are detached from Him, and consequently from one another. Each creature looks out only for itself, thus leading to all the world’s strife, discord, conflict, and war. It is for this reason that this world is called “the world of detachment” and “the world of deception.” The unity at the root of all goes unacknowledged, thus leading to all the evil in the world. The fundamental principle of the Jewish faith is therefore belief in God’s unity, that there is one God and no other.

So, the shortcoming in man is that he is detached from Hashem and everyone else, which leads to selfishness, which leads to strife. The way man fixes this is by believing the true unity that exists - Hashem's Oneness. Now we can answer the questions.

  1. The light that was withdrawn from man is the knowledge that he is one with Hashem, and therefore he isn't able to recognise that reality.
  2. He therefore needed help to understand the concept of unity. He was therefore given a wife. He is able to thus become one with her (and vice versa) and through this unity they are able to bring unity above and partner with Hashem.
  3. Hashem made them one initially because they are one, in truth, but have been separated now. It therefore teaches us that our goal is to become (re)united.
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  • This is pretty much just another way of putting what the other answer wrote, but it's a different way of explaining it that might be useful to some
    – Rabbi Kaii
    Jan 17 at 19:52

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