Rabbi Shneur Zalman of Liadi

/Tag: Rabbi Shneur Zalman of Liadi

Tzimtzum II — Collapse of the Wave Function

In the first installment on Tzimtzum (see “Physics of Tzimtzum I — The Quantum Leap”), we gave a general overview of the mystical doctrine of Tzimtzum—the cornerstone of the Lurianic Kabbalah. It is time to get into the details. The first phrase that describes the process of Tzimtzum states: Ein Sof “contracted” (tzimtzum) Himself in the point at the center, in the very center of Ohr Ein Sof. (Etz Chaim, Heichal A“K, 2) This sentence raises several difficult questions: 1.   What could it possibly mean that the Infinite (Ein Sof) “contracted” (tzimtzum) Himself? In Hebrew, the word tzimtzum comes from the root tzom, which means “to diminish” or to “fast,” i.e., to “diminish” oneself.[1] It can also mean “to be precise,” i.e., to remove ambiguity.[2] The repetition of this root is a grammatical form [...]

Physics of Tzimtzum I — The Quantum Leap

Introduction “In the beginning God created the heavens and the earth.” (Genesis 1:1) “In the beginning God created the heavens and the earth,” the Torah says. However, what was before the “beginning”? It is like asking, What was before the Big Bang? In physics, until relatively recently, such questions were discouraged. The prevailing wisdom was that time and space had been created by the Big Bang, and there was no “before” before the Big Bang. Mishnah discourages such thinking, too. The sages point out that the first letter of the Torah, the letter bet, is open on the left and closed on the right:[1] The text of the Torah and the history of the world proceed from that opening on the left. The closed right side of the letter bet visually walls off [...]

My Name Is God, and I Am Pleased to Make Your Acquaintance

In the beginning, God created the heaven and the earth...[1] (Genesis 1:1)   Classical biblical commentators have given the first words of the Torah many different translations and have interpreted them to have many different meanings. That said, one simple aspect has received little attention—that God is introducing Himself to us. If we take poetic license and change the order of the words, the first phrase in the Torah could be loosely translated as: “[My name is] God—[Who], in the beginning, created the heaven and the earth.” God is introducing Himself to us as the Creator of everything—heaven (i.e., the spiritual) and earth (i.e., the material). This interpretation of the first verse in the Torah may be helpful for the following reason. In truth, God is entirely unknowable. The Creator of everything, including [...]

It Is Not Good For Man To Be Alone

And the Eternal God said: “It is not good that the man should be alone; I will make him a helpmate opposite him.” (Genesis 2:18)   The end of this verse is rather puzzling. Why would the woman designated as a helpmate for Adam be opposite (literally “against”) him? One can perhaps soften things by translating the Hebrew eizer kenegdo as “counterpart.” However, in a literal translation, the question remains. A simple explanation is well known: if a man is worthy, his wife would be his best friend, ally, partner, companion, and helpmate. If the man is not worthy, however, his wife would be his opponent and antagonist. An esoteric interpretation offered by Rabbi Shneur Zalman of Liadi, in his commentary on this verse in “Torah Ohr,”[1] provides a deeper meaning. He writes [...]

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