Kabbalah, kabbala, kabala, qabalah, cabalah

Sefirat HaOmer—A Study in Klal u’Prat

The forty-nine days between Passover and Shavuot are called the days of Sefira or the days of counting Omer—Sefirat HaOmer—when Jews count every day as the first day of the omer, the second day of the omer, and so on until on the Eve of Shavuot, when the last, forty-ninth day is counted. . . . And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the Omer of the waving; seven weeks shall there be complete.Leviticus 23:21 Seven weeks shalt thou number unto thee; from the time the sickle is first put to the standing corn shalt thou begin to number seven weeks.Deuteronomy 16:9 This period is marked by semi-mourning with observance of such customs as avoiding haircuts, not shaving, not celebrating [...]

The Soul – Part IV. The Whole vs. the Parts

This is the fourth installment in the series of essays on the nature of the soul. The first three installments can be found here: What Is a Soul? I. The Spiritual vs. the Materia What Is a Soul? II. Anatomy of the Soul What is a Soul? III. The Many Souls of Man At the dawn of classical philosophy, there were two leading schools of thought: holism and atomism. Holism holds that a system (e.g., physical, chemical, biological, social) should be viewed as a whole rather than a collection of parts. Atomism, in contrast, holds the reductionist view that every system is a collection of parts, and the system can be known only by studying its parts. Holism[1] essentially stands for the proposition that the whole is greater than the sum of its [...]

What is a Soul? III. The Many Souls of Man

  …[H]e who tries to cure the soul, wishing to improve the moral qualities, must have a knowledge of the soul in its totality and its parts…Maimonides[1] Maimonides opens his introduction to The Ethics of the Fathers with this statement: Know that the human soul is one, but that it has many diversified activities. Some of these activities have, indeed, been called souls, which has given rise to the opinion that man has many souls, as was the belief of the physicians, with the result that the most distinguished of them states in the introduction of his book that there are three souls, the physical, the vital, and the psychical.[2] While Maimonides lists three souls—the physical (tiv’it), the vital (chiyunit), and the psychical (nefoshit)—he believes them to be aspects of one soul—“Know that [...]

What Is a Soul? II. Anatomy of the Soul

In the biblical story of the creation of Adam, the Torah states: Then the Eternal G‑d formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.Genesis 2:7 The word translated into English as “soul” in the original Hebrew is nefesh. This is the first and the lowest level of the soul given to Adam. The taxonomy and anatomy of a soul in Judaism are quite complex. Original biblical sources speak of three levels of the soul: nefesh (“soul”), ru’ach (“spirit”),[1] and neshamah (“breath”).[2] The Kabbalah speaks of the five levels of the soul: nefesh, ru’ach, neshamah, chayah, and yechidah. This is based on classical rabbinic sources. As stated in the midrash, “By five names is the soul called: nefesh, ru’ach, [...]


In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.Genesis 7:11 As the Torah tells us, at the dawn of human history, the flood swept the world. Most people, except for Noah and his family, drowned in that flood. Today, we too are drowning in a flood of a different kind—the informational flood. To put the current flood in perspective, consider this: according to one estimate in 2003, between the beginning of human civilization and the spread of computers, humanity generated cumulatively about 12 exabytes (12x1018 bytes) of data. However, in 2002 alone, we generated 5 exabytes of data. According to another estimate, [...]

Fill the Earth

And G‑d created man in His own image, in the image of G‑d created He him; male and female created He them. And G‑d blessed them; and G‑d said unto them: “Be fruitful, and multiply, and replenish the earth, and subdue it . . . .Genesis 1:28 G‑d created man, male and female, and commanded them to be fruitful and multiply, fill the earth, and subdue or conquer it. While the literal meaning of this verse is apparent—fill the earth with your progeny by procreating[1]—it begs a question. Specifically, the phrase “fill the earth” seems superfluous—wasn’t it enough to say “Be fruitful and multiply”? Indeed, the Hebrew word milupim[2] (“to multiply”) is etymologically related to the word mil’u[3] (“to fill”).[4] If humans were to multiply, as commanded by G‑d, they would naturally fill the earth. It seems [...]

Cosmological Problem of Initial Conditions and the Universe of Tohu

Now the earth was unformed and void…Genesis 1:2 We have a big problem in cosmology. It is a problem of initial conditions.[1] However, before we can explain this problem, we need to review some basic concepts of thermodynamics. Thermodynamics developed by Boltzmann and others[2] described the behavior of gases and liquids and the transfer of heat. A key concept in thermodynamics is entropy. Entropy is a measure of disorder, of chaos. The second law of thermodynamics states that in an isolated system, entropy always increases with time. The second law of thermodynamics is the reason behind universal decay. And entropy is the measure of the decay.[3] Shining stars produce entropy. Stars collapsing into black holes produce entropy. Evaporating black holes produce entropy.[4] The entropy of the universe is increasing.[5] Let us assume that now, [...]

A Wheel Within a Wheel

Now as I beheld the Chayot [living creatures], behold one Ophan [wheel] at the bottom hard by the living creatures, at the four faces thereof. The appearance of the Ophanim [wheels] and their work was like unto the colour of a beryl; and they four had one likeness; and their appearance and their work was as it were a wheel within a wheel. . . . As for their rings, they were high and they were dreadful; and they four had their rings full of eyes round about. Ezekiel 1:15–18 One of the most difficult theological questions is how Eternal G‑d relates to the world created by Him, the world that is always in flux. Indeed, the prophet Malachi says in the name of G‑d: For I the Eternal change not.Malachi 3:6 G‑d does [...]

Sanctuaries in Space and Time

We are quite familiar with space—we move freely in space back and forth; we concur space on land and beyond; we reclaim land from sea; we turn deserts into gardens; we turn desolated space into sprawling cities. We are, on the other hand, helpless in the face of time. We cannot move freely in time. We can’t move back in time. We are swept forward in the inexorable flow of time. We do not understand time; we cannot change it. We are masters of land, but not of time. It is for this reason, when G‑d instructed Moses how to build a sanctuary for Himself, He could not have started with time—we would have not the faintest idea what it meant—a sanctuary of G‑d in time—let alone how to do it. That is why G‑d started with space, instructing Moses how to build the Mishkan—a Sanctuary in space—first. Only then He commanded Moses about Shabbat.

Collapse and Revelation

The collapse of the wave function is the process of revealing hidden possibilities. Reducing uncertainty reveals information. Until the wave function collapse, the system is in an uncertain state—the state of superposition. The measurement that causes the collapse of the wave function eliminates this uncertainty revealing the state of the system. The collapse occurs as the result of an experiment or observation. It is the discovery of the state of the system. The process of discovery—revelation—in the terminology of Kabbalah—is the process of revealing Alma d’Isgalya (Revealed World) from Alma d’Iskasya (Hidden World). This is why the splitting of the sea can be seen as an allegory of the collapse of the wave function.




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