Introduction

In this essay, I intend to draw a parallel between the singularity in space-time, such as the putative point of origin of the universe in the Big Bang cosmology, on the one hand, and the Jerusalem Temple (Bet HaMikdash) as it existed on the terrestrial plane before its destruction and as it continues to exist on the celestial plane—in the four spiritual worlds of the Universe of Tikkun.

Another unexpected parallel between the cosmological singularity and the Bet HaMikdash as the embodiment of ten sefirot (divine emanations) is that in cosmology and in Lurianic Kabbalah they both play the role of a  “wormhole”—a channel connecting different universes.

As a brief introduction, Lurianic Kabbalah is a school of Jewish mysticism developed by Rabbi Isaac Luria (1534-1572), also known as the Holly Ari or Arizal. This system revolutionized Kabbalistic thought and has become the most influential school of Kabbalah since the 16th century.

Lurianic Kabbalah offers a complex cosmological system that attempts to explain the nature of divine creation, the purpose of existence, and the role of humanity in the cosmic drama. Central to this system is the concept of Tzimtzum (divine contraction), which posits that G‑d had to withdraw His infinite light to create space for the finite world. This withdrawal resulted in a series of divine emanations (sefirot) and the creation of four spiritual worlds, each representing a different level of divine revelation. As explained later in the Chasidic philosophy of Chabad, this contraction or “withdrawal” was not literal, and G‑d’s presence after the Tzimtzum is still ubiquitous albeit concealed from the physical eye. For a deeper discussion of Tzimtzum, see my trilogy, “Physics of Tzimtzum I — The Quantum Leap,” “Physics of Tzimtzum II — Collapse of the Wave Function,” and “Tzimtzum III—Renormalization—Sweeping Infinites Under the Rug.”

A key concept in Lurianic Kabbalah is Tikkun (repair or rectification). According to this idea, the initial act of creation resulted in a cosmic catastrophe known as the shevirat hakelim (“breaking of the vessels”), scattering divine sparks throughout creation. (See my essays, “The Fast of the Seventeenth of Tammuz as a Manifestation of Breaking of the Vessels of Tohu” and “Creation—Destruction—Reconstruction“) The purpose of human existence, according to this view, is to gather these sparks through righteous actions and mystical practices, thereby restoring the broken world to its intended perfection. The universe of Tikkun is contrasted with the universe of Tohu—the universe of Chaos, where the “breaking of the vessels” took place. (More on Tohu can be found in “The Cosmological Problem of Initial Conditions and the Universe of Tohu.”) The unfolding chain of created worlds in the Universe of Tikkun will be introduced in the text below.

Another innovation of the Lurianic Kabbalah is the doctrine of Partzufim, or divine Vissages—dynamic configurations of interconnected sefirot. However, this concept is outside of the confines of the present essay and we will not delve into it here. (See, for example, endnote 10 in “Counting Weeks and Days.”)

This mystical framework provides a rich context for understanding the spiritual structure of the universe and humanity’s role within it, offering a unique perspective that complements conventional scientific cosmology.

I.              Big Bang

The Big Bang is the prevailing cosmological model that explains the origin and evolution of the universe. It was introduced by the Belgian physicist and Jesuit priest Georges Lemaître in 1927 (Lemaître, 1927). However, the first person to derive a cosmological model predicting the Big Bang from Einstein’s equations of General Relativity was Alexander Friedmann, a Russian physicist and mathematician (Friedmann, 1922). He did this in 1922, predating Lemaître’s work by several years. Essentially, the Big Bang cosmological model posits that the universe began as an incredibly hot and dense point, often referred to as a singularity (Hawking & Penrose, 1970). About 13.8 billion years ago, this singularity expanded rapidly in a cosmic explosion, giving birth to space, time, matter, and energy as we know them. This expansion continues today. (For more on the age of the universe, see “Two Beginnings,” “Towards Reconciliation of Biblical and Cosmological Ages of the Universe,” “On the Age of the Universe in the Many-Worlds Interpretation of Quantum Mechanics,” and “On the Nature of Time and the Age of the Universe.”

Einstein’s general theory of relativity predicts the Big Bang. Evidence supporting it includes cosmic microwave background radiation[1] (Penzias & Wilson, 1965) and galaxies’ redshift[2] (Hubble, 1929). (For more on this topic, see “Big Bang.”)

II.           Singularity

As mentioned above, the point of the initial expansion of the universe is referred to as singularity. A singularity is a point in space-time where the laws of physics, as we understand them, break down. In the context of the Big Bang, it represents a state of infinite density and temperature where the universe is believed to have originated. (Eddington, The Expanding Universe, 1933) (Eddington, Relativity Theory of Protons and Electrons, 1936) (Tolman, Relativity, Thermodynamics, and Cosmology, 1934) (Tolman, 1935) (Gamow, 1949) Moreover, the space-time at the “point” of singularity has infinite curvature. However, there is more to it than meets the eye.

When viewed through the lens of Planck scales, the notion of singularity in the context of the Big Bang reveals the limits of our current understanding of the nature of space and time (Planck, 1899). These are the scales at which quantum and gravitational effects become equally important. Our current physical theories (General Relativity for gravity on a large cosmological scale and Quantum Mechanics for the very small scale of subatomic particles) break down at these scales.

As we conceptually go back in time towards the origin of the universe, the universe becomes increasingly hot, dense, and small. Eventually, we reach a point where the entire observable universe would be compressed to a size smaller than the Planck length[3], and the time since the “beginning” would be less than the Planck time.[4] Our conventional notions of space and time lose their meaning at these scales. The continuous, smooth space-time of General Relativity gives way to a realm where quantum fluctuations in the fabric of space-time itself become significant. The very concept of a smooth, continuous progression of time or a well-defined spatial dimension becomes problematic and not well-defined.

In this context, the singularity can be understood not as an infinitely dense point in space or an exact moment in time but rather as a sphere in space (with the approximate radius of Plank length) and the duration (approximately of Plank time) where our physical theories break down and the classical concepts of space and time lose the meaning. The singularity represents a theoretical limit beyond which our current physics cannot probe.[5] From another vantage point, the singularity is not part of our universe and exists outside of our space-time.

From this perspective, the notion of singularity is less about an actual “point” of origin and more about reaching the limits of our current physical theories and concepts. It represents a frontier in our understanding, beyond which we need new physics to describe the nature of reality. (For more on singularity, see “Singularity and Paradise” and “Cosmology and the Tetragrammaton.”

III.        Wormhole

The cosmological singularity associated with the Big Bang presents a fascinating conundrum, sparking debate among philosophers and physicists regarding its nature and implications. Some theories propose that this singularity is connected to a wormhole, a shortcut through space-time, leading to another universe or a distant region of our own universe (Guth, 1981). This hypothetical tunnel or tube would transcend space-time, enabling matter and energy to travel through it, potentially bypassing vast distances (Arkani-Hamed, Dimopoulos, & Dvali, 1999).

The concept of a wormhole connecting two singularities raises intriguing questions about causality and the fundamental laws of physics. If such a wormhole exists, it could facilitate the exchange of matter, energy, and information between universes or regions, influencing the evolution of both (Steinhardt & Turok, 2001). Moreover, the possibility of closed timelike curves emerges, where events in the destination universe influence events in our universe, challenging our understanding of causality (Susskind & Maldacena, 2005).

Theories such as eternal inflation (Guth, 1981), string theory (Polchinski, 1996), and black hole physics (Hawking S. W., 1974) provide frameworks for understanding the potential existence of wormholes and their connection to the Big Bang singularity. However, these ideas remain speculative and require further exploration to determine their validity. (For more on wormholes, see “Getting a Blessing Through a Wormhole.”)

IV.        The center of each world of ABIA is Bet HaMikdash

Seder Hishtalshelut

The universe of Tikkun is the orderly universe that repairs and rectifies the broken vessels of the Universe of Tohu (the Universe of “Chaos.”) (For more on Tohu and Tikkun, see, “Jacob and Esau—Thermodynamics of Order and Chaos.”) The orderly Universe of Tikkun gives rise to the Seder Hishtalshelut (סדר השתלשלות) is a concept in Lurianic Kabbalah and Chabad Chasidut, describing the gradual, sequential unfolding of divine emanations from the infinite to the finite. It translates to “order of progression,” “chain of descent,” or “chain-like ontological order.” (For more on Seder Hishtalshelut, see “Cartesian Dualism, Kabbalah, and Quantum Mechanics.”)

The four words, or stages, of Seder Hishtalshelut in Lurianic Kabbalah and Chabad Chasidut are:

  1. Atzilut (אצילות) — The World of Emanation
  2. Beria (בריאה) — The World of Creation
  3. Yetzirah (יצירה) — The World of Formation
  4. Assia (עשיה) — The World of Action

These four worlds represent a gradual, sequential unfolding of divine energies from the highest, most spiritual realm (Atzilut) to the lowest, most physical realm (Assia). (Luria, 16th century) (Schneerson, 1980) The world olam (“world”) is cognate with the world helem (to “cover” or to “conceal”). Thus, the four worlds represent the stages of gradual concealment of the divine light—Ohr Ein Sof. (Rabbi Vital, c. 1573/1998) (Rabbi Shneur Zalman of Liadi, 1796/2021)

At the “center” of these worlds are ten sefirot—divine emanations. These ten sefirot are called Bet HaMikdash (the Temple). Such a Temple exists in each of the four worlds. This idea illustrates the fractal-like nature of Kabbalistic cosmology, where self-similar structures repeat at different levels of reality.

The idea of the ten sefirot corresponding to the structure of the Temple is found in earlier Kabbalistic works. Thus, the Zohar states:

The Tabernacle below is like the Tabernacle above . . . . All is arranged in the mystery of the ten utterances by which the world was created. (Zohar, Terumah 162b)

The concept of a Temple existing in each world is elaborated in Chassidic teachings, particularly in Chabad literature. Rabbi Schneur Zalman of Liadi, in Likkutei Torah, Parshat Pekudei, discusses this idea:

In each of the four worlds . . . . there is an aspect of the Mishkan (Tabernacle) and Mikdash (Temple). (Likkutei Torah, Pekudei 5a)

The Arizal (Rabbi Isaac Luria) and his disciples extensively discussed how the ten sefirot form the structure of each world. This is detailed in Etz Chaim by Rabbi Chaim Vital:

Know that in each of the four worlds . . . . there are ten sefirot. (Etz Chaim, Sha’ar 42, Chapter 1)

The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, often discussed this concept, linking it to divine service. In one of his talks, he explains:

In each of the four worlds… there is an aspect of the Beit HaMikdash composed of the ten sefirot of that world. (Sefer HaSichot 5752, Vol. 2, p. 470)

Rabbi Yosef Yitzchak Schneersohn writes in Sefer HaMa’amarim:

The divine service in each world is according to the nature of that world, but the general structure of ten sefirot, corresponding to the Temple, exists in each. (Sefer HaMa’amarim 5709, p. 163)

V.           Spiritual Bet HaMikdash is a Singularity

Thus, we have a tradition rooted in Jewish mysticism that at the center of each of the four worlds is a Temple, Bet HaMikdash, and the ten sefirot—divine emanations.

Let us recall now that divine emanations, sefirot, are not part of the created world in which they are found. Sefirot are not creations—they are aspects of Ein Sof and are infinite. Thus, Rabbi Chaim Vital states in Etz Chaim in the name of the Arizal:

The sefirot are from the Ein Sof . . . . and they cannot be constrained by the worlds because they are the [Ein Sof] itself. (Sha’ar HaKavanot, Ma’amar HaNekudot, p. 93b)

 And further:

The sefirot, which are truly from end to end [that is, from Ein Sof], do not have limitations or confines in the worlds. (Sha’ar HaKlalim, Chapter 5)

Similarly, Rabbi Shneur Zalman of Liadi states in Tanya:

The sefirot are the Ein Sof . . . . and they do not enter into the confines of the worlds. (Sha’ar HaYichud VeHaEmunah, Chapter 1)

And in Likkutei Torah, he writes:

For the sefirot, which are the witnesses to the world, creating completeness within them, are from the Ein Sof, and therefore they transcend the worlds. (Likutei Torah, Parshat Terumah)

Sefirot create the worlds but are not part of them—they transcend the worlds.

Ten Sefirot—the Temple, Bet HaMikdash—are at the “center” of each world while transcending it. In other words, the Temple—Bet HaMikdash—found at the “center” of every world is a singularity in that world. Just as the cosmological singularity “created” our physical world, so too, ten sefirot, the Bet HaMikdash, of each world, creates each of the four worlds of Seder Hishtalshelut. And just like the cosmological singularity in the physical world transcends the physical world (having infinite energy and breaking space-time limitations), the Bet HaMikdash of each world transcends it because of the transcendent and infinite nature of the sefirot.

VI.        Spiritual Wormhole

In the chain of four worlds of Seder Hishtalshelut, there is a spiritual channel or column that connects the different worlds. In Kabbalistic cosmology, it is called omud. Specifically, it links the Malḥut of each world (the lowest sefirah through which each world is created) to the Malḥut of the next lower world, ultimately connecting Malḥut of Atzilut (the World of Emanation) to Malḥut of Assiah (the World of Action). This connection through the omud allows transmitting divine energy and light down the chain of worlds. Thus, the Zohar states:

The Shekhinah (divine presence) descends from the highest world to the lowest through a series of channels, connecting the Malḥut of one world to the Malḥut of the next, allowing for the divine light to permeate all levels of creation. (Zohar Volume II, Parashat Terumah, 129a-130b)

Similarly, the Etz Chaim states:

The worlds of Atzilut, Beriah, Yetzirah, and Assiah are all interconnected, with the Sefirah of Malḥut serving as the conduit through which divine light passes from one world to the next. This connection ensures the continuous flow of divine energy from the highest to the lowest realms. (Etz Chaim, Shaar HaHakdamot, Derush 7)

In Shaar HaGilgulim (Gate of Reincarnations), Rabbi Chaim Vital also writes:

In the process of Hishtalshelut, the divine light descends through the worlds, passing from one Malḥut to another, ensuring that the divine presence is felt in every aspect of creation, from the highest to the lowest realms. (Shaar HaGilgulim, Introduction 1)

Similarly, Rabbi Shneur Zalman of Liadi also states in Tanya:

The worlds are created through a process of divine contraction (Tzimtzum), whereby the infinite light of the Ein Sof is progressively concealed. The flow of divine energy descends through the Sefirot, particularly through Malḥut, from the world of Atzilut down to Assia. This flow is uninterrupted, connecting all levels of creation. (Tanya, Shaar HaYichud VehaEmunah, Chapters 1-3)

As can be easily seen from the above sources, ten sefirot in general (Bet HaMikdash) and Malḥut in particular serve as the “wormhole” connecting each of the four worlds. There is a passage in Keter Shem Tov that essentially describes sefirot as portals to each world:

The Sefirot are like gates through which the light of the Ein Sof flows into the world. They are the means by which the divine essence is filtered and revealed in a way that the world can comprehend. Though the light passes through these gates, the gates themselves remain connected to the source, the infinite, and are not constrained by the limitations of the world. (Keter Shem Tov, Part I, Section 48)

Thus, we uncovered yet another parallel between the cosmological singularity and the Bet HaMikdash (ten Sefirot): both act as a portal to other worlds.

VII.     Earthly Bet HaMikdash is a Singularity

While the Temples of Atzilut, Beria, Yetzirah, and Asiah Ruchni are spiritual constructs, the Earthly Temple, Bet HaMikdash that stood in Jerusalem, was a material building made of stone, wood, and metal, subject to the law of physics. Was it also transcendent, not subject to the limitations of the physical world? Indeed, it was! This transcendence manifested itself in daily miracles seen in the Bet HaMikdash.

A well-documented example of such a miracle is found in the description of the measurements of the Bet HaMikdash recorded in the Talmud. Aron HaBrit—the “Ark of the Covenant”—was the golden box containing the tablets (Luchot) with the Ten Commandments, placed in the Holy of Holies—the innermost sanctum of the Bet HaMikdash. According to the Talmud, the Ark did not occupy any space. The Holy of Holies measured twenty cubits by twenty cubits. The Ark itself measured two-and-a-half cubits. When measured from the South wall to the nearest side of the Ark, the distance was ten cubits. When measured from the side of the Ark to the Northern wall, the distance was also ten cubits. The Arc appears to occupy no space, although its width was 2.5 cubits.[6] As the sages explain, this is an example of G‑d’s presence occupying and not occupying physical space— nimna hanimna’ot.[7]

The Mishnah in Pirkei Avot states that there were ten daily miracles seen in the Bet HaMikdash. Why ten? Because the Bet HaMikdash is a physical embodiment of ten divine emanations—Sefirot.

Conclusion

This exploration of the parallels between the cosmological singularity associated with the Big Bang and the concept of Bet HaMikdash in Kabbalistic thought reveals striking similarities in how these paradigms conceptualize the origin and structure of our universe. Both the cosmological singularity and the Bet HaMikdash represent points of transcendence—regions where our conventional understanding of physical laws and spatial dimensions breaks down.

The cosmological singularity, as understood through the lens of Planck scales, represents a limit beyond which our current physical theories cannot probe. Similarly, the Bet HaMikdash, composed of the ten Sefirot, transcends the limitations of the world it inhabits, creating a bridge between the infinite and the finite.

Moreover, both concepts serve as conduits or “wormholes” connecting different realms. In cosmology, theoretical wormholes might connect different regions of space-time or even different universes. In Kabbalistic thought, the Bet HaMikdash serves as a spiritual conduit connecting the four worlds of Seder Hishtalshelut.

The parallels extend even to the physical Bet HaMikdash that once stood in Jerusalem. The miraculous nature of this earthly Temple, as described in Jewish tradition, mirrors the paradoxical nature of the cosmological singularity, existing within our physical reality while simultaneously transcending its laws.

These parallels between the cosmological singularity and the Bet HaMikdash not only enrich our understanding of both concepts but also hint at profound implications for our comprehension of physics and spirituality.

In terms of physics, this comparison invites us to consider the limits of our current scientific models. Just as the Bet HaMikdash represents a point where physical laws break down in Jewish mysticism, the cosmological singularity marks the boundaries of our physical theories. This parallel suggests that there might be fundamental aspects of reality that transcend our current scientific framework, encouraging us to push beyond conventional paradigms in our quest to understand the universe.

These parallels suggest a profound connection between scientific and mystical understandings of our universe’s fundamental nature. They invite us to consider how ancient wisdom and modern physics might inform each other, potentially opening new avenues for understanding the nature of reality, the origins of our universe, and our place within it.

From a spiritual perspective, these parallels offer a bridge between ancient wisdom and modern scientific thought. They suggest that mystical insights, often dismissed as mere metaphor or allegory, might contain profound truths about the nature of reality that align with cutting-edge physics. This alignment could encourage a more open dialogue between science and spirituality, potentially leading to new insights in both domains.

Moreover, the concept of a transcendent point of singularity connecting different realms (whether spiritual worlds in Kabbalah or potentially different universes in theoretical physics) hints at a deeper unity and interconnectedness underlying apparently separate aspects of existence. This idea could have far-reaching philosophical implications, challenging our notions of separateness and encouraging a more holistic view of reality.

Lastly, these parallels remind us of the mystical perspective, viewing the physical world as an extension and a reflection of the spiritual worlds. Both the cosmological singularity and the Bet HaMikdash—the sefirotic singularity—represent original points of creation and the focal points of existence, both pointing to the ultimate singularity—the singular Creator, the Almighty G‑d, who created both spiritual and physical realms.

In conclusion, the striking parallels between the cosmological singularity and the Bet HaMikdash enrich our understanding of both concepts and highlight the potential for meaningful dialogue between science and spirituality in our ongoing quest to comprehend the mysteries of existence.

References

Arkani-Hamed, N., Dimopoulos, S., & Dvali, G. (1999). The hierarchy problem and new dimensions at a millimeter. Physics Letters B, 429(3-4), 139-146.

Eddington, A. (1933). The expanding universe. Cambridge University Press.

Eddington, A. (1936). Relativity Theory of Protons and Electrons. Cambridge University Press.

Friedmann, A. (1922). Über die Krümmung des Raumes. Zeitschrift für Physik, 10(1), 377-386.

Gamow:, G. (1949). The Origin of the Universe. Viking Press.

Guth, A. (1981). Inflationary universe: A possible solution to the horizon and flatness problems. Physical Review D, 23(2), 347-356.

Hawking, S. W. (1974). Black hole explosions? Nature, 248(5443), 30-31.

Hawking, S., & Penrose, R. (1970). The Singularities of Gravitational Collapse and Cosmology. Proceedings of the Royal Society of London. Series A, Mathematical and Physical Sciences, 314(1519), 529-548.

Hubble, E. (1929). A Relation between Distance and Radial Velocity among Extra-Galactic Nebulae. Proceedings of the National Academy of Sciences of the United States of America, 15(3), 168-173.

Lemaître, G. (1927). Un Univers homogène de masse constante et de rayon croissant rendant compte de la vitesse radiale des nébuleuses extra-galactiques. Annales de la Société Scientifique de Bruxelles, 47, 49-59.

Luria, I. (16th century). Etz Chaim. (H. Vital, Ed.)

Penzias, A., & Wilson , R. (1965). A Measurement of Excess Antenna Temperature at 4080 Mc/s. The Astrophysical Journal, 142, 419-421.

Planck, M. (1899). Über irreversible Strahlungsvorgänge. Sitzungsberichte der Königlich Preußischen Akademie der Wissenschaften zu Berlin, 5, 440-480.

Polchinski, J. (1996). String theory: An introduction to the bosonic string. Cambridge University Press.

Rabbi Shneur Zalman of Liadi. (1796/2021). Tanya: Sha’ar HaYichud VehaEmunah. (A. Mindel, N. Mandel, & Z. Posner, Trans.) Kehot Publication Society.

Rabbi Vital, C. (c. 1573/1998). Etz Chaim [Tree of Life], Sha’ar 42, Ch. 1. (Y. Brandwein, Ed.) Yeshivat Kol Yehuda.

Rabbi Schneerson, M. M. (1980). Likkutei Sichos (Vol. Vol. 24).

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Susskind, L., & Maldacena, J. (2005). The black hole war: My battle with Stephen Hawking to make the world safe for quantum mechanics. . Little, Brown and Company.

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Tolman, R. (1935). On the Theoretical Requirements for a Quantitative Theory of Cosmology. Proceedings of the National Academy of Sciences, 21(3).

Endnotes:

[1] A remnant heat from the early universe.

[2] Redshift indicates that galaxies are moving away from us.

[3] Planck length LP (approximately 1.6 × 10-35 meters).

[4] Planck time TP (approximately 5.4 × 10-44 seconds).

[5] This view of the singularity suggests that to truly understand the origin of the universe, we need a theory of quantum gravity – a theory that can reconcile quantum mechanics with general relativity. Approaches like String Theory or Loop Quantum Gravity are attempts to develop such a theory. Some theories propose that the apparent singularity might be avoided. For instance, Loop Quantum Cosmology suggests that the universe might have undergone a “big bounce” rather than emerging from a singularity, with quantum effects preventing the unlimited density classically associated with a singularity.

[6] See Talmud, Yoma 21a; Megillah 10b; Bava Batra 99a.

[7] See Rabbi Menachem M. Schneerson, Maamar Gadol Yiheyeh Kavod HaBayis HaZeh. See also Sefer HaMa’amarim 5643, p. 100; and loc. cit. 5665 p. 185.