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Cartesian Dualism, Kabbalah, and Quantum Mechanics

Cartesian dualism, or mind-body dualism, formulated by the French scientist, mathematician, and philosopher René Descartes (1596–1650), holds that the body and the mind (which he equated with consciousness, or the soul) are two distinct ontological substances with nothing in common.[1] They exist in different worlds and do not interact or communicate with each other. This position presents a serious problem—if the two have nothing in common, how can they have the causal connections they seem to have? How, for example, can the mind causally direct the body? And, vice versa, how can the body communicate sensations, such as pain, to the mind? This valid criticism proved fatal for Cartesian dualism, which has been all but relegated to the dustbin of history. The Jewish theosophical doctrine of Kabbalah takes a very different approach. It [...]

The Flood—a Quantum Metaphor

Noah’s flood was a cataclysmic event with no parallels in recorded history. All of humanity (along with flora and fauna)—except for Noah and his family (and the animals he took with him into the Ark)—was wiped off the face of the earth. Some may call this catastrophic event the Great Extinction, others, the Great Destruction, but I would call it the Great Collapse. If we focus not only on what the Torah says but also on what it tells us, we notice that the Deluge is a metaphor for the collapse of the wave function—the key concept in quantum mechanics. We often talked about the wave function collapse on this blog. However, for those who come here for the first time or feel they need a refresher, here is a very short summary [...]

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.

The Akeida — The Binding of Isaac

And He said: “Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.” (Genesis 22:2)   The Akeida (the Binding of Isaac) is one of the most enigmatic and troubling stories of the Bible. Its utmost importance is underscored by its inclusion in the daily morning prayers and its central role in the Rosh Hashanah services.[1] In summary, G‑d commands Abraham to sacrifice his son, Isaac, in the land of Moriah. Abraham hurries to fulfill the command and travels with Isaac to Mount Moriah, where he builds an altar, binds Isaac, and raises a knife, ready to sacrifice Isaac. At the last moment, an angel [...]

Noah’s Ark—Three Layers of Reality

A light shalt thou make to the ark…with lower, second, and third stories shalt thou make it. (Genesis 6:16) We mentioned in the previous posts that Noah’s ark was a microcosm.[1] As we discussed in the previous post, “Noah’s Ark—Three Layers of Being Human,” most structural parallels related to Noah’s ark are based on its tripartite structure —that is, its having three tiers. In Chasidic thought, the three levels of Noah’s ark correspond to three worlds of BiYA—Beriyah (the World of Creation), Yetzirah (the World of Formation), and Asiyah (the World of Action). In this essay, we will investigate how the tripartite structure of Noah’s ark is reflected in the structure of reality. We might say that the totality of existence comprises three layers—physical, informational, and spiritual. The classification of reality into three [...]

Physics of Tzimtzum II — Collapse of the Wave Function

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

My Name Is G‑d, and I Am Pleased to Make Your Acquaintance

In the beginning, G‑d 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 G‑d 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] G‑d—[Who], in the beginning, created the heaven and the earth.” G‑d 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, G‑d is entirely unknowable. The Creator of everything, including [...]

Wigner’s Friend Receives a Death Threat

It is related that on the day that Rabbi Yehuda HaNasi died, the Sages decreed a fast, and begged for divine mercy so that he would not die. And they said: Anyone who says that Rabbi Yehuda HaNasi has died will be stabbed with a sword. (Talmud, tr. Ketubot 104a)   We find an interesting example of the Wigner’s Friend paradox in the Gemara quoted above. The Gemara discusses the circumstances surrounding the death of Rabbi Yehuda HaNasi (Juda the Prince, knows simply as the Rebbi), one of the greatest sages of Israel, who compiled Oral Torah in the Mishnah. Why did the Sages issued a death threat to “anyone who says that Rabbi has died” promising that he “will be stabbed with a sword”? The medieval Talmudist Rabbi Bezalel Ashkenazi (1520-1592), in [...]

Primordial Serpent—the Incurable Atomist

Now the Serpent was more cunning than any beast of the field which the Eternal G‑d had made. (Genesis 3:1)   When G‑d placed Adam in the Garden of Eden, He issued a decree: And the Eternal G‑d commanded the man, saying: “Of every tree of the garden thou mayest freely eat.” (Genesis 2:16) Having commanded man to eat from every tree of the garden, including the Tree of Life and the Tree of Knowledge, G‑d qualified His command: “but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.” (Genesis 2:17) There appears to be some dissonance between verses 16 and 17. Verse 16 uses two words, akhol tokhel, each of which shares the [...]

It Is Not Good For Man To Be Alone

And the Eternal G‑d 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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