aaron

Home/Tag: aaron

The Standard Model

Introduction What could the Standard Model of particle physics possibly have in common with biblical accounts of the Israelites’ travels in the Sinai Desert, Kabbalistic doctrines related to the unfolding of spiritual worlds, or the arrangement of the letters in the Name of G‑d? To make connections or parallels between such unrelated concepts may sound farfetched. However, this is exactly what we are going to do in this essay. Remember that in structural analysis, we do not concern ourselves with the specifics or the nature of the objects at hand—we are interested only in the interrelationships among the objects, the high-level structure, or the storyline. So, let us not worry that particle physics speaks of subatomic particles, whereas the Torah speaks of the arrangement of Jewish tribes around the Tabernacle in the desert—topics [...]

Nadab and Abihu — Tragedy in Time

And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the Eternal, which He had not commanded them. And there came forth fire from before the Eternal and devoured them, and they died before the Eternal. (Exodus 10:1-2) And Aaron spoke unto Moses: ‘Behold, this day have they offered their sin-offering and their burnt-offering before the Eternal, and there have befallen me such things as these; and if I had eaten the sin-offering to-day, would it have been well-pleasing in the sight of the Eternal? And when Moses heard that, it was well-pleasing in his sight. (Leviticus 10:19) The Torah Portion Shemini tells two stories: One of the tragic death of two sons of Aaron—Nadab (Nadav) and Abihu [...]

Salt: The Covenant of the Opposites

And every meal-offering of thine shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy G‑d to be lacking from thy meal-offering; with all thy offerings thou shalt offer salt." (Leviticus 2:13)   Torah dictates that all offerings to G‑d must be brought together with salt. Classical commentators ask: What is so special about salt that it is an indispensable ingredient of any sacrifice? Moreover, why is it called the covenant of salt? Nachmanides explains: The Torah also uses this covenant as a model for other covenants, as both the priestly covenant[1] and the Davidic covenant[2] are called “covenant of salt” because they are upheld just as the sacrificial covenant of salt…. I am of the opinion that the significance is that the salt is water, which [...]

Ẓiẓit, Koraḥ, and Wave-Particle Duality

The Lord spoke to Moses, saying: Speak to the children of Israel and you shall say to them that they shall make for themselves fringes [ẓiẓit] on the corners of their garments, throughout their generations, and they shall affix a thread of sky blue [wool] on the fringe of each corner. (Num. 15:37,38) They [Koraḥ and his men] assembled against Moses and Aaron, and said to them, “You take too much upon yourselves, for the entire congregation are all holy, and the Lord is in their midst. So why do you raise yourselves above the Lord's assembly” (Num. 16:3) The Torah portion Shelach deals primarily with the fiasco of the spies sent by Moses to scout out the land of Canaan. The portion ends, however, seemingly out of turn, with the commandment to [...]

Ye shall be disentangled… but not disengaged

In my post, “Ye Shall be Disentangled,” I suggested that the verse: “Ye shall be holy, for I, the Lord, your G‑d, am holy” (Levit. 19:2) may be interpreted as: “Ye shall be disentangled, for I, the Lord, your G‑d, am disentangled.” I supported this proposition with the quantum monogamy principle (a.k.a. monogamy of entanglement) according to which, if two objects are entangled, neither of them can also be entangled with a third object. Consequently, if we wish to be entangled with G‑d, we cannot also be entangled with the material world, as it would violate the monogamy principle. Thus, we must disentangle from the world, i.e., be holly. One may legitimately object to this interpretation because, in Judaism, we do not have monasteries; we do not have monks, we don't withdraw from [...]

Sex, Drugs and Rock n’ Roll

And the Eternal spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the Eternal and died. (Leviticus 16:1)   The above verse seems perfectly innocuous and, on the surface, serves as a mere introduction to the laws of Yom Kippur service that follows. Much, however, lies beneath the surface. Some of the deepest secrets of Kabbala are hidden therein. Allow me to present them along the lines of Sex, Drugs and Rock n’ Roll. Sex The story of two eldest sons of Aaron—Nadab (Nadav) and Abihu (Avihu)—dying is told in the Torah portion of Shemini: And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the Eternal, which [...]

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” [...]

It’s the Time, Stupid!

There is a continuous thread about the mastery of time that weaves through the last chapters of the book of Genesis (Bereshit) and continues through the beginning of the book of Exodus (Shemot). The story of Joseph’s incarceration ends with his successful interpretation of the dreams of the Pharaoh’s chief butler and the chief baker. Joseph's genius was not only in interpreting ordinary objects (tendrils of grapes and baskets of bread) as symbols of the units of time but in understanding that the engagement in time (manifested in the chief butler’s personally squeezing the grapes into the cup and placing the cup in Pharaoh’s hand) symbolized life for the chief butler and the passivity of the chief baker (who dreamt of baskets of bread sitting on his head, with birds eating from the baskets) [...]

Koraḥ Disentangled

Koraḥ the son of Yitzhar, the son of Kehos, the son of Levi took [himself to one side] along with Dasan and Aviram, the sons of Eliav, and On the son of Peles, descendants of Reuven. Num. 16:1 There is a curious aspect to the story of Koraḥ’s rebellion. We can understand why Koraḥ (or Korach), being of the tribe of Levi, may have had a claim to the priesthood thus causing a rebellion against Mosheh and Aaron HaKohen, the High Priest.  The Torah tells us, however, that some Reubenites, that is, members of the tribe of Reuven, got entangled with the followers of Koraḥ in this rebellion as well.  But what did they have to do with it?  Not being descendants of Levi, they surely had no claim on the priesthood.  Why [...]

Archives

Categories

DON’T MISS A BEAT

Be the first to know when we publish a new post.

Go to Top