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Mishkan – a Metaphor for Quantum Reality, II

Continuing the theme of my last post, Mishkan – a Metaphor for Quantum Reality, the analogy between the Tabernacle (“Mishkan”) and quantum reality goes even deeper. The quantum world is best described today by the Quantum Field Theory. According to this theory, there are no particles, only fields. When we interact with a field, it manifests itself as a quantum of the field, which, to some extent, looks and behaves like a particle. For example, when we interact with an electromagnetic field, it manifests itself as a photon – a quantum of the electromagnetic field. An electron, according to the Quantum Field Theory, is not really a particle but a quantum of the electron field, which is a quantum field that is spread across the entire universe. This quantum is an excitation of [...]

Five Worlds

Today, Yud Shvat, is the yartzeit (anniversary of passing) of the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, a.k.a. the Rebbe Rayatz, or the Frierdiker Rebbe. On the day of his yartzeit, it is customary to study his last maamar (Chassidic discourse), Basi LeGani. One of the themes expounded in the first chapter of this discourse is the concepts of four worlds: Atzilut, Beriah, Yetzirah, and Assiyah (collectively referred to as ABYA). Actually, in Kabbala and Chassidic philosophy, we speak of five worlds and the “world,” which precedes Atzilut is call Adam Kadmon (Primordial Man, often referred to by its acronym as the A”K). In this post, I will draw a parallel between these spiritual worlds and stages of the creation of our physical world. Why do that? It is axiomatic in Jewish mysticism [...]

Fractal Patterns in Time

In the current Torah portion Emor, we are instructed to abstain from work on Shabbat—every seventh day. Next week’s Torah portion, Behar, continues this theme and instructs us to abstain from agricultural work every Sabbatical year, Shmita. And the Torah doesn’t stop there. It instructs us to count seven Shmitas and then observe a Jubilee, Yovel. Do you notice a pattern? Every seven days, every seven years, every seven Shmitas… Furthermore, the Midrash states the world will exist for seven thousand years with the seventh millennium being a thousand years of the kingdom of Mashiach (Messiah)—yom shekuloy Shabbat—one long Shabbat. A second-century sage, Rabbi Huniah ben HaKanah, interprets this Midrash to mean that the world will last seven Cosmic Shmitas, i.e., 49 thousand years (which, according to a prominent 13th–14th c. kabbalist Rb. Isaac [...]

Mezuzah in Three Dimensions

The mezuzah is one of the few mitzvot (divine commandments) for which the Torah states its reward. In this case, the reward is long life for oneself and one's children: And you shall inscribe them on the doorposts ("mezuzot") of your house and on your gates, so that your days and the days of your children may be prolonged upon the land which the Lord swore to give to your fathers for as long as the heavens are above the earth (Deuteronomy 11:20-21). According to the Tosafot and the Shulchan Aruch, the main function of the mezuzah is to protect the house from evil. Because of this attribute, the mezuzah has been called "the coat of arms in the knighthood of God."*  To begin to understand the mechanism of this effect of the mezuzah, [...]

Menorah

Speak unto Aaron, and say unto him: "When thou lightest the lamps, the seven lamps shall give light in front of the menorah." (Num. 8:1) In the Torah portion Behaalotecha (Num. 8:1), Aaron is commanded to light the Menorah so that three light on the right and three lights on the left are directed towards the middle light. On the first blush, it appears to be a very strange commandment. Why would lights on the right and on the left need to be directed towards the center light? What is the significance of that? It seems to me that this unusual arrangement hints at fundamental structure of our world. Sefer Yetzirah states that this world is created in three domains – Olam (“World” – meaning space), Shanah (“Year” – meaning time) and Nefesh (“Soul” [...]

613 Degrees of Freedom

Passover has ended.  All Jews hastily remove their Passover dishes into special cabinets or the attic until next Passover.  After an eight-day break, home becomes filled with the aroma of freshly baked bread.  Passover leaves us with the pleasant taste of burnt matzot, memories of the Seder spent with family, and stories of the Exodus.  But did Passover really end? In the Mishnah (the precursor of Talmud), the holiday of Shavuot (Pentecost) is called “Atzeret.”  This word is familiar to us from Shemini Atzeret—the holiday that follows immediately after the seven days of Sukkot, often simply viewed as the last day (or, in Diaspora, the last two days) of Sukkot.  Either way, Shemini Atzeret is the conclusion of the festival of Sukkot.  By designating Shavuot as Atzeret, the Mishnah seems to imply that it is [...]

Ye Shall be Disentangled

Ye shall be holy, for I, the Lord, your God, am holy. Leviticus 19:2 This Torah portion begins with an astonishing statement: דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָֹה אֱלֹהֵיכֶם Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I, the Lord, your God, am holy. Leviticus 19:2 The gist of this commandment is “Be kodosh (or plural, kodoshim) because I, the Lord, your God, am kodosh.” The question is, what does the word “kodosh” mean. It is usually translated as “holy.” The word “holy” means sacred, sanctified, blessed, divine. But this translation presents a problem. It is a tautology to say that God is divine. It is also self-understood that God is holy. He is [...]

Paradox of the Red Heifer

Chukat In the previous post, Tumah and Taharah, we discussed the following ideas: Tumah (impurity) and taharah (purity) are strictly spiritual concepts; Spiritual concepts are points in a conceptual space, which is called in mathematics a "fiber bundle" on the fifth "moral" dimension defined in Sefer Yetzira (in addition to four dimensions of spacetime); Tumah and taharah are mirror reflections of each other as if tumah was an "antiparticle" of taharah; Life is viewed as the soul's existence within the body, and, conversely, the soul's separation from the body causes cessation of life; Tumah is usually associated with death or diminution of life. The wisest of all man, King Salomon, could not fathom the paradox of Parah Adumah (the Red Heifer): Why does the person who administers the ritual of purification become tomei (spiritually impure) himself? It [...]