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About Alexander Poltorak

Alexander Poltorak was trained as a theoretical physicist in Russia. A physicist and brain researcher, he held academic positions at various colleges and universities serving as an Assistant Professor of Biomathematics at Cornell University Medical College, as an Assistant Professor of Physics at Touro College, as an Adjunct Professor of Physics at the City College of New York. He guest-lectured at Columbia University School of Engineering and Business School. Presently, he is the Founder & President of NeuroLight, Inc. and a Research Fellow at the Institute for Ultrafast Spectroscopy and Lasers. Alex Poltorak authored several books, research papers, and many articles. He blogs about physics, kabbalah and Jewish philosophy.

Tumah and Taharah

The Hebrew words taharah and tumah, which are the subjects of the Torah portion of Chukat (Numbers 19:1–22:1), are usually translated as ritual purity and ritual impurity respectively. This, of course, has nothing to do with physical purity or impurity, as these are strictly spiritual concepts. But what is a “spiritual concept” in the first place? The word “spiritual” is thrown around a lot by religious pundits and new age gurus. This word is anathema to scientists as anything spiritual is deemed to be antithetical to science. However, this word can be given a simple, precise and strictly scientific definition. (As Descartes famously said, most arguments would disappear if people bothered giving definitions to the concepts they argue about.) Well, one thing everyone would agree with, that spiritual is not physical. Since all [...]

By |2017-06-29T21:27:41-04:00June 19th, 2013|Chukat, Parshah, Spirituality, Time, Uncategorized|0 Comments

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 [...]

Freedom in Space, Time and Spirituality

And the entire Mount Sinai smoked because the Lord had descended upon it in fire, and its smoke ascended like the smoke of the kiln… Exodus 19:18 The Holiday of Shavuot is thought to be a culmination of the Passover. Just as Shmini Atzeret is a culmination of the Holiday of Sukkot and comes after seven days of Sukkot, Shavuot is also called Atzeret and comes after the Holiday of Pesach, albeit separated from it by forty-nine days of Omer. On Shavuot, we read a Torah portion from Chapter 19 of the Book of Shemot (Exodus). We already discussed verse 18, "Mount Sinai smoked," in the previous post. Mount Sinai smoked because the Lord had descended upon it. Here, I'd like to focus on the word "smoked" from a different perspective. It hints at [...]

Holy Smoke

And the entire Mount Sinai smoked because the Lord had descended upon it in fire, and its smoke ascended like the smoke of the kiln… Exodus 19:18 In the last post, Thou Shall Not Collapse G‑d's Wavefunction, we discussed the notion that G‑d only appears to man in a cloud of smoke, for which reason, the Kohen Gadol – High Priest – had to fill Kodesh Hakadoshim – the Holy of Holies – with the smoke of ketoret (incense), before entering it. On Shavuot, we read the Torah portion from Shemot (Exodus), Ch. XIX, in which this concept is made very explicit – "The entire Mount Sinai smoked because the Lord had descended upon it…" There is great symbolism in this smoke, which preceded the Revelation, when G‑d gave Jewish People Ten Commandments. As we discussed [...]

Thou Shall Not Collapse G‑d’s Wavefunction

Acharei Mot  1. And the Lord spoke to Moses after the death of Aaron's two sons, when they drew near before the Lord, and they died. 2. And the Lord said to Moses: Speak to your brother Aaron, that he should not come at all times into the Holy within the dividing curtain, in front of the cover that is upon the ark, so that he should not die, for I appear over the ark cover in a cloud. (Leviticus 16:1-2) This parshah describes the service of the Kohen Gadol – the High Priest – performed on Yom Kippur. Why does it start by referencing the death of the two sons of Aaron (the first Kohen Gadol), Nadav and Avihu?  What relevance does this have to the topic at hand?  As we read earlier, [...]

Schrödinger Pots

Vaikra-Leviticus 14:35-36 (Metzora) 35.  and the one to whom the house belongs comes and tells the kohen, saying, "Something like a plague has appeared to me in the house," 36.  the kohen shall order that they clear out the house, before the kohen comes to look at the lesion, so that everything in the house should not become unclean. After this, the kohen shall come to look at the house. Let us analyze these two verses from the point of view of quantum mechanics.  An owner of the house sees a suspicious lesion on the house that looks like tzara’as and calls a cohen (priest) to inspect the house.  There are two possible states of the house: Pure (no tzara’as) or Impure (contaminated by tzara’as).  At this moment, before the cohen inspects the [...]

Four Camps at Sea – Four Fundamental Interactions

  On the penultimate day of the Passover Holidays (which is called Shvii shel Pesach – the Sevenths Day of Passover), we read in the Torah about Kriat Yam Suf – splitting of the sea.  The Talmud (Yerushalmi Pesachim) and Midrash (Pirka deRabeinu Hakadosh) tells us that at that dramatic moment, when the Jews, who just escaped Egypt, were trapped between the sea and the Egyptian army pursuing them, the Jews were divided into four camps (so many Jews and only four opinions?!), each advocating a different course of action: one group proposed to wage a war with Egyptians; the other group wanted to jump into the sea; the third group advocated prayer and the fourth insisted on returning to Egypt. "The Crossing of the Red Sea", Nicholas Poussin Classical commentators [...]

By |2020-10-15T23:11:13-04:00April 7th, 2013|Atomic Theory, Uncategorized|0 Comments

Passover, Shabbat and the Principle of Least Action

There is hardly a Jewish holiday more widely celebrated than Passover (Pesach). Jews of all denominations, affiliations, and levels of religious observance, if any at all, gather at the Passover Seder to tell the story of the Exodus from Egypt. What is often lost amid all of the beautiful rituals, not least among them the singing of Had Gadia and other Seder songs, is the deep meaning of this holiday, which is far more profound than a mere recollection of historical events, no matter how important they may be. What is, then, the deeper meaning of the Passover that transcends its historical significance? On the morrow of Shabbat One obscure and little-known (outside of the observant Jewish community) commandment ("mitzvah") may lead us to a deeper understanding of the meaning of the Passover—this [...]

The Theological Uncertainty Principle

I came across a post by Rabbi Herzl Hefter on Mekom Torah that I found so profound, I felt compelled to repost it here. The Theological Uncertainty Principle The Theological Uncertainty Principle emerges from the teachings of Rabbi Mordechai Yosef Leiner (1800-1854) (henceforth RMY) and his son Rabbi Yaakov Leiner both of Ishbica. Let us consider the following commentary offered by RMY in his work the Mei HaShiloah (henceforth MH) on Parshat Yitro: “I (in Heb., Anochi) am the Lord your G‑d”.  The verse does not state ‘Ani,’ for if it stated ‘Ani’ that would imply that the Holy One Blessed Be He revealed then the totality of His light to Israel, precluding the possibility of further delving into his words, for everything is already revealed. The letter “Kaf” (of Anochi), however, denotes that the [...]

Jacob’s Ladder

And he dreamed, and behold! a ladder set up on the ground and its top reached to heaven; and behold, angels of G‑d were ascending and descending upon it. Gen. 28:12   Last night I dreamed of an atom with a ladder wedged in the nucleus of the atom, with electrons jumping up and down the ladder. For those readers unencumbered by the knowledge of atomic theory, a brief historical introduction may be in order. When the planetary theory of the atom was fir Ernest Rutherford st proposed by Ernest Rutherford in 1909, it depicted an atom as a solar system wherein a nucleus was positioned at the center of the atom, with electrons orbiting around the nucleus as planets orbit the Sun. However, there was a problem. According to Maxwell’s [...]

Two Beginnings

B’reshit bara Elokim et hashamaim v’et haaretz… In the beginning, G‑d created heaven and earth… Alternative translation: With two beginnings G‑d 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 [...]

On the Age of the Universe in the Many-Worlds Interpretation of Quantum Mechanics

On the Age of the Universe in the Many-Worlds Interpretation of Quantum Mechanics[*]  Alexander Poltorak    Abstract   The present paper addresses the apparent discrepancy between the cosmological age of the universe, estimated at twelve to fourteen billion years, and the “biblical” age, believed in the Jewish tradition to be less than six thousand years.  This paper is a sequel to my previous paper, "On the Age of the Universe," presented at the Third Miami International Conference on Torah and Science, which aimed to resolve this contradiction from the point of view of the collapse of the wave function in the Copenhagen interpretation of Quantum Mechanics (QM). Continuing this discussion, I shall now approach the problem from the slightly different point of view of the many-worlds interpretation of QM.     This paper [...]

On the Nature of Time and the Age of the Universe

Presented at the International Torah and Science Conference in Miami International University on December 18, 2005 Alexander Poltorak   Introduction. This is the third in a series of articles, in which I attempt to sketch various approaches to reconciling a cosmological age of the universe currently estimated at 13.75 billion years with the Jewish tradition setting this age at less than six thousand years (5770 as of the day of this writing, to be exact). The first article [1] tackled this problem from the point of view of Copenhagen interpretation of quantum mechanics suggesting that there were two distinct forms of existence—physical and proto-physical—and that the first conscious observers, Adam and Eve, collapsed the universal wavefunction, bringing the world from amorphous proto-physical existence into tangible physical existence.  This approach leads to two distinct [...]

Towards Reconciliation of Biblical and Cosmological Ages of the Universe

Towards Reconciliation of Biblical and Cosmological Ages of the Universe[1] Alexander Poltorak   Abstract Two opposite views of the age of the universe are considered.  According to the traditional Jewish calendar based on the Talmud the age of the universe is less then six thousand years.  The cosmological models of the universe supported by the abundant empirical data place the age of the universe in the twelve billion years range.  Critical examination of both views is presented in the first part of the paper.  In the second part, we consider quantum-mechanical state of matter before and after the introduction of a conscious observer.  Role of the observer’s free will is examined.  The definitions of physical and proto-physical states of matter are proposed.  It is suggested that creation of the first conscious being with [...]

Matos-Massei – Annulment of Vows

A story is told about a bachur (an unmarried young man) who came in the 60s to the Lubavitcher Rebbe for the yechidus (private audience) telling the Rebbe that he wanted to go college. Those days, American colleges, by and large, were not exactly institutions of higher learning but, more often, venues for drugs, sex, and rock and roll. The Rebbe strongly advised the visitor against going to college, but the young man was hell-bound on going through with his plan. The Rebbe said to him, “Even if you don’t care about the spiritual dangers and impurity of such a place, I do! And you and I are connected. Why are you dragging me along with you?!” The moral of that story is simple—chasidim and their Rebbe are entangled together. Wherever a chasid [...]

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 [...]

Leprous Cats and Angry Birds

In the Torah portion Tazriah (Leviticus 13), the Schrödinger cat[1] gets leprosy. Well, it’s not really leprosy, it’s a mysterious supernatural disease called tzara’as, nowadays translated as psoriasis. And it’s not a cat, but a Jew who gets afflicted by tzara’as. In fact, cats, other animals, and even gentiles (i.e., non-Jewish humans) are immune to this spiritual malady. So why do I call a poor Jew afflicted with tzara’as a “Schrödinger cat”? Because he sure acts like one. Indeed, had I not studied quantum mechanics and had I not learned about the collapse of the wave function[2] back at the university, I would have surely discovered it by reading this Torah portion (parshah)! A Jewish person with a skin lesion or boldness (present company excluded) is brought to a priest (kohen), who examines it [...]

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