Holidays (Yomim Tovim)

/Holidays (Yomim Tovim)

Jewish Holidays

Chanukah Menorah – the River of Time

In a Kabbalistic meditation on lighting Chanukah Menorah, the Arizal links the menorah lights with a supernal river (see Candle on the River). The Arizal’s principal disciple, Rabbi Chaim Vital, writes in Shaar HaKavanot, Inyan Chanukah: One should meditate on the idea that the initials of the words ‘…l'hadleek ner Chanukah [to light the Chanukah candle]’ are the holy name called ‘Nachal’.” It is easy to see that the first letters of  “l'hadleek ner Chanukah” are three letters, Lamed (L), Nun (N), and Chet (Ch). Rearranged, these letters spell the word NaChaL – a stream or a small river. As I wrote in my essay “On the Nature of Time and the Age of the Universe” and more recently in the post “Joseph—the Master of Time,” a river has been the metaphor for time across many cultures. Does [...]

Shabbat Bereshit – Past, Present, and Future

In the last post, Tishrei—Past, Present, and Future, we discussed how all Tishrei holidays – Rosh HaShanah, Yom Kippur, Sukkot, and Simchat Torah – are connected by the same thread of time and, more specifically, the unification of past, present, and future. This cluster of Tishrei holidays is culminated and concluded with Shabbat Bereshit, when we start the new annual cycle of reading the Torah. Not surprisingly, Shabbat Bereshit follows the same pattern of unification of past, present, and future. The Torah starts with the creation of the world. The story of Creation, obviously, relates to the past. The word “bereshit,” means, in the beginning. The root of “bereshit" is “reshit” – beginning. Beginning, however, points into the future – to something that will follow the beginning in the future. The Lubavitcher [...]

Tishrei—Past, Present, and Future

The months of Tishrei is full of holidays, and they all share a common theme—the unification of time—past, present, and future. Picart, Blowing of the Shofars on Rosh Hashanah It all starts with Rosh HaShanah. Traditionally translates as the New Year, it literally means the Head of the Year. The word shanah has the same letters as the word shinui — “change.” As Aristotle famously wrote, time is change. The sages of Kabbalah agree—time in its essence is change. Thus, Rosh HaShanah can be translated as the Head of Time, or Beginning of Time (since a related Hebrew word, reshit means “beginning”). Indeed, it is all about time. Rosh HaShanah has three main themes—Zichronot (remembrances), Shofrot (Sounds of the Shofar), and Kabalat Ol Malchut Shamayim (acceptance of the yoke of the [...]

Sabbatical Year – when the Wavefunctions are Collapsed

The Torah portion, Re’eh, talks about the Sabbatical Year—in Hebrew, Shemitah—the Seventh year. When the Sabbatical year comes, all loans are forgiven, and Jewish servants go free. This is difficult to understand. Why would a lender forgive a loan just because it’s the seventh year in the Shemitah cycle? Why would slaves be set free just because it’s the Sabbatical year? Another question is why do we translate Shemitah as the “Sabbatical year”? Besides the fact that it is the seventh year, and Shabbat is the seventh day, what connects the word “shemitah” with Shabbat? As Rabbi Yehoshua Steinberg writes in Biblical Hebrew Etymology, (see Re’eh: The Slippery Year? – The Wonders of the Holy Tongue), the three-letter root of the word “shemitah” – Shin-Mem-Tet – connote falling, collapsing, slipping, weakening, or disintegration. The two-letter [...]

Tisha B’Av on Shabbat – A Relativistic Perspective

Yesterday was the 9th day of the month of Av or, in Hebrew, Tisha B’Av. Usually, Tisha B’Av is marked by mourning and fasting. Yesterday, however, we ate festive meals, drank wine and were prohibited from fasting or displaying any signs of mourning. Because yesterday was Shabbat. Shabbat pushes off the observances of Tisha B’Av by a day. Indeed, today, Sunday, we fast and mourn the destruction of the First and the Second Holy Temple  – Bet Hamikdash – in Jerusalem, we remember the Holocaust and many other tragedies that befell the Jewish people. Why couldn’t we observe Tisha B’Av on Shabbat? After all, that was the day when on the 9th of Av, both Temples were destroyed! The simple explanation, of course, is that on Shabbat there is no mourning. On Shabbat, [...]

Passover Seder—The Arrow of Time

The Passover Seder has four main parts: Kiddush (sanctification), Magid (telling the story of the Exodus), Shulchan Orech (the festive meal), and Nirtzah (Hallel—the prayer for the Messianic redemption). This sequence sets the natural arrow of time past-present-future. Past. During the Magid part of the seder, we retell the story of the Exodus of the Jewish people from Egypt—the narrative of the history of Jewish people. Eating of the matzah, drinking four cups of wine and other "simonim" of the Seder table—bitter herbs, an egg, a bone, charoset, etc.—are all symbols that have historical significance. This part of the Seder clearly represents the past. Present. During the Shulchan Orech part of the Seder, we participate in the festive meal. We eat. One cannot eat in the past or the future—one can only eat [...]

By |2018-04-01T18:20:26+00:00March 30th, 2018|Passover (Pesach), Time, Uncategorized|0 Comments

Purim—the Day when We Celebrate Spontaneous Symmetry Breaking

The Zohar compares Yom Kippur to Purim stating that Yom HaKipurim may be interpreted as “a day like Purim” (k-purim in Hebrew means “like purim”).  On Purim we feast; on Yom Kippur we fast—what the two can have in common? Indeed, Purim and Yom Kippur have something very important in common.  Both days share a common root—pur—meaning  a “lot” (or pl. purim—“lots”). On Yom Kippur, two lots were placed in a wooden  box—one say “to God”, and the other “to Azazel.”  (See my post, “Tale of Entangled Goats”). The High Priest relied on a lottery to choose which goat would be used for a sacrifice to God and which to atone for the sins of Jewish People. On Purim, Haman threw two lots to determine the month and the day of a pogrom, [...]

Grand Unification

In physics, we seek Grand Unification, also known as the Theory of Everything. The Standard Model describes three out of the four fundamental forces: the strong (nuclear) force, the weak force (beta decay), and the electromagnetic force. The gravitational force, described by the General Theory of Relativity, does not fit into the Standard Model. Developing a quantum theory of gravity, and unifying gravity with the other three forces is the holy grail of theoretical physics. Jewish people are also in need of Grand Unification. There is a schism that runs through the history: it is the schism between Joseph (Yosef) and Judah (Yehuda). Judah represents a “shtetl yid,” a Jew who lives in a ghetto, who sits in a yeshivah, who learns Torah, and who sees the world outside as hostile, as a [...]

Three-and-a-half Hakafot — Topology of Simchat Torah

Why is this night different from all other nights, asks a child on the Seder night. On this Simchat Torah I asked a different question—why is the day different from the night? Indeed, on the night of Simchat Torah, we dance seven hakafot-circuits. However, during the morning service of the next day, we only dance three-and-a-half hakafot. What is the meaning of this number—three and a half? There are a few instances the Torah, Talmud, and Rabbinic instances where this number is mentioned (e.g., during the Gaonic period, c. 590–1000 CE, in some communities in the Land of Israel, the Torah reading cycle was completed in three and a half years; Maimonides rules that only half of the tzitzit string should be dyed blue leaving three and a half strings white), but none of them [...]

Symmetry and Love — Jewish Chromodynamics

Ye are standing this day all of you before the Lord your God: your heads, your tribes, your elders, and your officers, even all the men of Israel, your little ones, your wives, and thy stranger that is in the midst of thy camp, from the hewer of thy wood unto the drawer of thy water; that thou shouldest enter into the covenant of the Lord thy God—and into His oath—which the Lord thy God maketh with thee this day. (Deut. 29:9-11) The above verses at the beginning of the Torah portion Nitzavim that is always read in the week preceding the Jewish New Year, Rosh HaShanah, are usually interpreted in terms of the unity of Jewish people: You are standing this day all of you [read: standing together in perfect unity]. This is not [...]

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