By Rabbi Dovid Rosenfeld, Torah.org

The difference is evidently based on the discrepancy in language between the two mishnas. Above the focus was on what the world is based upon; i.e., upon what basis or for what reason was the world created. And the mishna proceeded to list the three pillars which form the purpose of creation. They are: (a) that man serve G-d, (b) that we act towards one another with kindness and brotherhood, building perfect and Divine societies, and (c) that we study Torah and become spiritual people capable of forming a relationship with G-d. This is of course only the most hopeless of summaries -- of our discussion there which in itself attempted to explain far too much in far too little space. Nevertheless, for today's purposes, we note what Mishna 2 *was* about -- and what ours is *not* about: G-d's purpose in creating the world.

Here R. Shimon focuses on how the world can "endure" -- what is required in order that the world continue to operate smoothly and not disintegrate into anarchy. And this refers to the much more mundane. Justice, truth and peace, although seemingly lofty goals on their own -- and ones which man usually falls far short of -- do not constitute the purpose of creation. They imply that societies function smoothly: that both individuals and nations interact peacefully and honestly, and that governments uphold justice, both respecting and protecting the rights of their citizens. These are not the true purposes of creation. G-d did not create the world only in order that wars *not* be fought or that individual liberties *not* be suppressed -- nor did He create it so that people would be able to walk down the street without fear of getting mugged. But these are the needed prerequisites so that true religion and devotion to G-d can take hold. Once truth, peace and justice prevail, man, rather than struggling for his basic survival, will be able to turn his attention to religion and spiritual growth.

It's significant to note that the obligation to establish healthy and functioning societies is universal -- one which G-d placed upon all of mankind and not only upon Israel. There are seven universal laws -- known as the Seven Noahide Laws -- whose performance G-d obligated upon all of mankind, both Jew and Gentile. (The Talmud (Sanhedrin 57-8) derives these laws from verses in the stories of Genesis and Noah, before the advent of Abraham and Israel.) These laws are (six negatives and one positive): (1) idolatry, (2) cursing G-d, (3) murder, (4) adultery / incest, (5) robbery, (6) eating a limb torn from a live animal, and (7) organizing judicial systems.