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Steering Isaac’s Blessing

And Rebekah spoke unto Jacob, her son, saying: “Behold, I heard thy father speak unto Esau thy brother, saying: Bring me venison, and make me savoury food, that I may eat, and bless thee before the Eternal before my death. Now, therefore, my son, hearken to my voice according to that which I command thee. Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury food for thy father, such as he loveth; and thou shalt bring it to thy father, that he may eat, so that he may bless thee before his death.” And Jacob said to Rebekah his mother: “Behold, Esau my brother is a hairy man, and I am a smooth man. My father peradventure will feel me, [...]

The Entangled Tenth

And all the tithe of the herd or the flock, whatsoever passeth under the rod, the tenth shall be holy unto the Lord.” (Leviticus 27:32) This Shabbat, I was called up to the Torah for the last aliyah (lit. “ascent”, meaning the reading from the Scroll) of the book of Leviticus. This portion talks about tithing animals, giving the precise procedure for doing so – every animal is released from a pen one by one while being counted – one, two, three, … , ten. The tenth animal is touch by the rode and consecrated as the ma’aser – tithe. The Torah states that every tenth animal is holy unto God. What is the state of the animals before counting? They have two possible states: (1) chulin, i.e., “not sacred” and (2) ma’aser, [...]

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 God, am holy” (Levit. 19:2) may be interpreted as: “Ye shall be disentangled, for I, the Lord, your God, 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 God, 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 [...]

Sacrifices and incenses – fields and entanglement

At the end of the weekly portion, Tetzaveh, Torah speaks of the burnt offerings (Heb. qorbanot) and the incense offerings (Heb. qetoret). The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, contrasts these two types of offerings by highlighting their symbolism. The Hebrew word for a burnt offering or sacrifice, qorban, is etymologically related to the word  qarov “close,” qiruv “to bring close” and qerovim “relatives,” as they all share the same root QRB “to be close.” Sacrificial offering (qorban) meant to bring a person who brought it close (qarov) to God. The Hebrew word for incense offerings, qetoret, literally means “smoke, the odor of sacrifice, incense.” However, Radak points out that the word qeturot means “connected” as it is etymologically related to the Aramaic word qeter “to bind” and to the Hebrew word qesher [...]

Entangled Cherubs

And thou shalt make two cherubim of gold; of beaten work shalt thou make them, at the two ends of the ark-cover. And make one cherub at the one end, and one cherub at the other end; of one piece with the ark-cover shall ye make the cherubim of the two ends thereof. And the cherubim shall spread out their wings on high, screening the ark-cover with their wings, with their faces one to another; toward the ark-cover shall the faces of the cherubim be. And thou shalt put the ark-cover above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are [...]

Balak and Balaam – an entangled pair

In my last year’s post "Balak – Interference of Souls," I suggested that Balak needed Balaam (Bilam) to cause constructive interference to make the curse more powerful. This year, while reading this Torah portion last Shabbat, I realized that there was another reason for which Balak needed Balaam – the entanglement. As I wrote last year, both Balak and Balaam received evil aspects of the souls of Cain and Abel (Havel) but in different proportions: Balak was primarily a reincarnation (gilgul) of the evil aspect of Cain (although he also received some smaller portion of the evil aspect of the soul of Abel) and Balaam was primarily a reincarnation of the evil aspect of Abel (although he also received some smaller portion of the evil aspect of the soul of Cain). Let us [...]

By |2019-07-16T22:57:19-04:00January 18th, 2016|Balak, Bamitbar, Entanglement, Numbers, Pentateuch (Chumash)|0 Comments

Balak – Interference of Souls

Balak the son of Zippor saw all that Israel had done to the Amorites. Moab became terrified of the people, for they were numerous, and Moab became disgusted because of the children of Israel. Moab said to the elders of Midian, "Now this assembly will eat up everything around us, as the ox eats up the greens of the field. Balak the son of Zippor was king of Moab at that time. He sent messengers to Balaam the son of Beor, to Pethor, which is by the river of the land of his people, to call for him, saying, "A people has come out of Egypt, and behold, they have covered the 'eye' of the land, and they are stationed opposite me. So now, please come and curse this people for me, for [...]

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: 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 kadosh (or pl., kedoshim) because I, the Lord, your God, am kadosh.” The question is, what does the word “kadosh” mean. It is usually translated as “holy.” The word “holy” means sacred, sanctified, blessed, divine. But this translation presents a problem. It would be a tautology to say that God is divine. It is also self-understood that God is holy. He is the definition and the source of all that is divine and holy, i.e., godly. [...]

Two Beginnings

B’reshit bara Elokim et hashamaim v’et haaretz… In the beginning, God created heaven and earth… Alternative translation: With two beginnings God created heaven and earth… Genesis 1:1   *This is an abridged and updated version of my paper “Towards Reconciliation of Biblical and Cosmological Ages of the Universe” Presented at the Third Miami International Conference on Torah & Science in Dec. of 1999 and published in B’Or HaTorah, 13 (2002) p. 19. Contemporary science places the age of the universe in the thirteen to fourteen billion years range, or 13.787 ± 0.02, [1] to be precise.  This age is derived from both theoretical models as well as experimental data.  (For an overview of theoretical and experimental approaches to dating the universe and our planet Earth see my original paper TOWARDS RECONCILIATION OF BIBLICAL AND [...]

Tale of Entangled Goats

And he shall take the two he goats, and place them before the Lord at the entrance to the Tent of Meeting. And Aaron shall place lots upon the two he goats: one lot "For the Lord," and the other lot, "For Azazel." (Leviticus 16:7-8) In the last Torah portion, Metzorah, we learned about two entangled birds. This week, we learn about two entangled goats. I don’t know if these goats studied quantum mechanics, but they can sure teach us a thing or two about quantum entanglement. Entanglement is one of the mysteries of quantum mechanics. On a macro level, entanglement is easy to understand. Imagine a coin sawn into two halves along the plane parallel to the face of the coin. One half has only heads and the other half has only [...]

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