Physics of Perfect Spin Kabballah of Infinite Light

In this cosmological model, the pre-Big Bang universe begins as a fully coherent quark-spin (and associated electron/photon) aligned condensate. All spins are synchronized in a single symmetric quantum state with near-maximum polarization (P ≈ 1). This state has extremely low entropy (S ≈ 0), unbroken symmetries, and enormous latent energy locked in the alignment.

A localized instability is introduced, triggering decoherence in specific regions (represented by the white circle, the Tzimtzum void). This creates domains of misaligned spins amid the still-coherent background. Multiple directional excitations (blue Kav rays) propagate into these regions. They locally deflect background spins (visible as tilted silver/gold arrows), initiating gradients in spin orientation, density, and magnetic fields.

These ripples propagate outward, interfere, and thermalize:
- Generating density perturbations (δρ/ρ) that seed baryon asymmetry and structure formation.
- Releasing energy that drives rapid expansion (inflationary-like phase).
- Transitioning the system into the hot Big Bang plasma, with residual partial alignments (today’s ~20–30% quark spin contribution to proton spin) as relics.

This mechanism naturally produces scale-invariant fluctuations suitable for galaxy formation, cosmic magnetic fields, and the arrow of time via increasing entropy, all emerging from a highly ordered initial state.

Kabbalistic Parallels

This physical picture maps elegantly onto core Kabbalistic concepts:

- Or Ein Sof ("Infinite Light Without End"): The primordial, perfectly aligned spin field (uniform silver/gold arrows filling all space) reflects from the boundless, undifferentiated Divine essence, pure potential and unity prior to any limitation.

- Tzimtzum: The contraction/withdrawal of coherence within a localized region (the central circle/void) creates the necessary “space” for finite creation without being overwhelmed by the Infinite Light.

- Kav (the Ray/Line of Light): The multiple directional blue rays entering from various sides embody the measured infusion of Divine light and directionality. Their local deflections of background spins mark the onset of differentiation and limitation.

- Ripple Effects and Tikkun: The propagating perturbations and entropy growth correspond to the emanation of the Sefirot and the dynamic, evolving created world. The resulting complexity and apparent “brokenness” invite ongoing rectification (tikkun olam), with residual alignments hinting at a return toward higher unity.

This synthesis offers a bridge between modern physics (QCD spin dynamics, cosmological phase transitions, and symmetry breaking) and ancient mysticism, portraying creation as a transition from perfect ordered coherence to structured diversity through localized perturbation and directional infusion.

This is not a one time state, in this pre-Big Bang cosmological scenario, a transition from a universal perfectly aligned quark-spin state to localized misalignments could produce ripple effects that seed density perturbations, matter inhomogeneities, and potentially the large-scale structure we observe. This resembles certain ideas in quantum cosmology, phase transitions, and spinor-driven models, though it is not part of standard Big Bang cosmology. 

This is internally consistent blending elements of spin physics, phase transitions, and symmetry breaking to address "Why is there something rather than a uniform aligned nothing?" It could tie into broader ideas about information, entropy, and the arrow of time (alignment → disorder = increasing entropy) aligning with the teachings of Jewish mystics. 

From Nuremberg To Sukkot!

Image and article details courtesy

Certain dates do not merely record events, they seal eras. The 16th of October 1946 (21 Tishrei 5707) was one such  fateful day, October 7 2023, (22 Tishrei 5784) the other.

That October morning, ten men convicted at Nuremberg were hanged. The day was Hoshana Rabbah when, according to the Zohar and midrashic tradition, the judgments of the year are completed and the heavenly decree is sealed. As Julius Streicher, the most notorious antisemitic propagandist of the Nazi regime, approached the scaffold, he suddenly cried out: “Purim Fest 1946!”

The cry was not planned. It rose from the man himself at the moment of his own judgment. In that instant, the ancient Purim festival of reversal when the plot to destroy the Jews was turned back Streicher screamed it out aloud over the gallows of the Third Reich.

2500 years prior, the Book (Megillah) of Esther prophetically prepared the pattern. It records that Haman had ten sons. After Haman's threat to destroy the Jews was overturned, Esther specifically requested that those ten sons be hanged on the gallows (Esther 9:13). The text lists their ten names, and within those names three letters are written smaller than the rest:

ת (tav) in Parshandata

ש (shin) in Parmashta

ז (zayin) in Vayzata

These letters together form תש״ז, whose numerical value is 707 comply with the long held practice identifying the century, decade and year. The Hebrew year 5707 had just begun, it corresponds to October 1946. A large vav appears in the same passage, read by some as marking the completion of the sixth millennium. Through the millennia small letters had been written in every scroll, silent witnesses waiting for their moment.

On Hoshana Rabbah 5707, a day before the Jewish festival of Sukkot the alignment was complete: ten sons, ten gallows, the exact method of execution the Megillah had specified, the precise year encoded in the miniature script, and the day of sealed judgment. Even the man who had spent years twisting the story of Purim into Nazi propaganda became, at the end, the one who named the day “Purimfest.”

In the wider realm of Jewish memory, 16 October 1946 carried an additional weight. It symbolically marked the close of the greatest war ever waged against the Jewish people, the war that sought not only their defeat but their total eradication. The hanging of the ten principal perpetrators at Nuremberg, on the day tradition associates with the finalizing of divine judgment, felt to many like a terrible but fitting punctuation mark at the end of that chapter. Yet the ancient conflict was not sealed.

77 years later on 7 October 2023, a new war against the Jews began with sudden and deliberate violence. This fateful day was 22 Tishrei, Simchat Torah a holiday for Jewish people following Sukkot. Once again the intent was articulated in language that echoed the ancient decree: to destroy, to kill, and to annihilate. Once again Jewish communities around the world felt the ground shift beneath them as antisemitism surged in its wake.

The Megillah does not speak only of one Purim. It speaks of a recurring pattern, a war against the Jews that rises in different generations under different names, yet carries the same essential character. Haman -Hitler becomes the archetype; Amalek-Nazi's the recurring memory; the command to “remember what Amalek did” (Deuteronomy 25:17) a perpetual vigilance rather than a closed historical file.

The small letters that spelled 5707 did not promise that the pattern would never recur. They marked a particular moment of judgment within that larger story. The text continues to accompany the people it was given to, through endings and through new beginnings of the same ancient struggle.

The Megillah ends with a charge that has proven more prophetic than anyone could have imagined: “These days of Purim shall not pass away from among the Jews, nor the memorial of them perish from their seed” (Esther 9:28). In 1946 that memorial did not merely survive in the synagogue. It reappeared on a scaffold in Nuremberg, spoken by one of the architects of the attempt to erase it.

In 2023 the same memorial was invoked again, this time not from a place of judgment over the perpetrators, but from within a new chapter of threat. The scroll does not grow old. Its patterns continue to surface when the conditions that gave rise to them reappear.

Sixteen October 1946, Hoshana Raba and seven October 2023, Simchat Torah now stand as markers on either side of a long arc: one date sealing, in the eyes of many, the close of the greatest war against the Jews in history; the other marking the violent opening of a new phase in that same enduring conflict. Between them lies the living text with its small letters, its specific demand for hanging evil, its insistence that the days of Purim be remembered crowned by Sukkot, the annual Jewish festival that continues to honor nations of the world since Israel emerged from its first antisemitic encounter in Egypt 3300 years before.

Zion!

Based on: The Primordial Reality of Zion

Few words carry as much heat today as Zion. For some, it evokes belonging, memory, and return. For others, it is heard through the language of politics, conflict, and accusation. In public debate, the word is often used so heavily that it becomes difficult to hear it at all.

But before Zion became a slogan, a battleground, or a banner, it was a biblical word.

That is where this article begins. Not with modern politics, and not with competing ideologies, but with a simpler and older question: what did Zion mean in Tanakh when it first appeared? Was it always just another name for Jerusalem, or did it first refer to something more precise — a distinct sacred point that later gave its name to something larger?

This question matters because words that become politically charged are often flattened. Their older meanings are buried under modern arguments. Yet in the logic of Tanakh, halakhah, and Jewish Kabbalah, Zion appears not merely as a poetic flourish but as a distinct sacred locus that Isaiah 52:8 preserves in restoration language too sharp to be neutralized. David first encounters Zion as a fortified, water-linked objective. Later, the name broadens in royal usage. Yet exactness in sacred law ensures the place of the altar at a sacred boundary that is also Zion. On that basis, the eastern ridge of Mount Moriah above the Gihon remains the strongest candidate for the recovery of Zion as a real and exact point. 

Modern readings often treat Zion as just another name for Jerusalem, and then allow mystical meaning only as metaphor. But the Jewish tradition works in the opposite direction. Sacred place is not holy because people later imagine it so. It is holy because it reflects a prior order: covenant, Presence, kingship, sacrifice, and transmission.

That is why Zion and Jerusalem should not be collapsed into one flat term. In the inner tradition, they are joined but not identical. Zion names concentration, foundation, and covenantal fixing. Jerusalem names kingdom, manifestation, and extension into history. If that distinction is real, then one should expect it to leave traces in text, law, and terrain.

The mystical reading does not float above Tanakh. It arises from the way Tanakh itself is built. The Mishkan, the Temple, the altar, the Holy of Holies, tribal boundaries, and laws of approach all assume that holiness is structured, graded, and locative. So when later tradition distinguishes Zion and Jerusalem, it is not indulging in poetic excess. It is reading a distinction already embedded in sacred order. Zion, on this reading, is concentrated sanctity: the place where relation is fixed, covenant is anchored, and Presence is not diffuse.

That also explains why the term “Zion” could later broaden. The name of the core can radiate outward to the larger body. But that later broadening does not prove that the original core never existed.

Isaiah 52:8 is the prophetic center of the question: בְּשׁוּב יְהוָה צִיּוֹן. The usual smoothing is “when God returns to Zion.” But the force of the Hebrew, "when God returns Zion" is sharper than that translation suggests.

The point is not that grammar alone settles every question. The point is that the verse refuses to let Zion become passive scenery. Zion stands in the line as the locus of restoration. The watchmen see “eye to eye” because what is described is concrete and manifest, not merely inward. This is where the mystical reading becomes stronger, not weaker. If Zion is a real point of covenantal alignment, exile is not only political displacement. It is dislocation between Presence and place. To say “God returns Zion” is therefore not rhetorical excess. It is a fitting expression of restored alignment.

Zion first appears in 2 Samuel 5 in a concrete setting. David captures the stronghold of Zion, and the action is tied to the tzinor, the water approach. Zion therefore enters Tanakh not as a vague symbol but as a fortified, water-linked objective. That matters. First appearances preserve profile. Even if later usage broadens, the first appearance shows what kind of place Zion originally was.

Yes, 1 Kings 8:1 later says that the City of David is Zion. But that proves later consolidation of the name, not necessarily original semantic breadth. A sacred name can expand outward from a more exact point. The strongest support for this argument is not mysticism alone, but halakhah. Rambam rules that the altar’s place is exact and may never be changed. This means sacred geography in Jerusalem is not arbitrary. That exactness matters. If altar-place is fixed, then boundaries matter, slopes matter, springs matter, and location matters. Holiness in Israel is not only intense. It is bounded.

This is why Joshua’s boundary texts and the rabbinic discussion in Zevachim matter. They preserve a memory that sacred layout was not symbolic drift but lawful structure. The southeast altar logic in particular shows that form itself carries tribal-boundary meaning.

God's presence settles in the west,
therefore mirror the image so left swaps right.

Once the question is framed this way, the eastern ridge above the Gihon is no longer an eccentric proposal. It becomes the one place where the main elements converge: water access, fortification, early monumental occupation, relation to the tzinor tradition, and fit with the Judah-Benjamin boundary logic. That does not mean every archaeological claim is beyond dispute. But it does mean the eastern ridge is the strongest setting in which Zion’s earliest profile still makes coherent sense.

More than that, it fits the sacred pattern. A foundational point would be expected to come first, then be covered over by broader royal and cultic expansion. That is exactly the kind of relation this ridge seems to preserve. 1 Kings 8:1 shows that by the Solomonic order, “Zion” had become an established designation for the City of David. But that may reflect transfer of the name from an original sacred core to the wider royal-sacral whole. That matters because exile is not only removal from land. It is also broadening without center. A name remains, a symbol remains, a city remains, but the exact point of alignment is obscured.

That is why restoration language remains so pointed. The memory of the core survives even when the name has spread outward. Zion should not be reduced to a loose synonym for Jerusalem, nor dissolved into a purely inward symbol. The stronger reading is that Zion is a differentiated sacred locus: foundational in the metaphysics of holiness and therefore capable of textual, legal, and topographic trace.

Isaiah 52:8 preserves restoration language too sharp to be neutralized. David first encounters Zion as a bounded, water-linked objective. Rambam preserves the exactitude of sacred place. Joshua and Zevachim preserve the boundary logic of holiness. The eastern ridge above the Gihon is the one terrain where these lines still cohere.

And this convergence does not end in a general preference for the ridge. It narrows to a candidate. Temple Zero names that point: a rock-cut sacred complex on the eastern slope above the Gihon, with reservoir, plastered water channel, cultic rooms, standing stone, and altar-related foundation. Here the water-linked setting of David’s Zion, the exactitude of altar law, the Judah-Benjamin boundary logic, and the inner demand for a concentrated point of Foundation cease to stand apart and begin to read as one stone grammar.

On that reading, Temple Zero is not merely another eastern-slope shrine. It is the strongest specific Zion candidate and its on the ridge above the Gihon: the place where prophetic restoration, altar-memory, the matzevah, and the antecedent pattern of later Temple design most nearly meet.

Therefore “when God returns Zion” should be heard as more than rhetoric. It is the language of the present day restoring of the foundational sacred point from which Jerusalem’s broader holiness radiated. To seek Zion in this way is not to subordinate mysticism to archaeology. It is to insist that the inner order of Torah leaves real traces in text, law, and land.

The video describes archaeology at the City of David location

The Infinite Hug!

In the hushed theater of existence, where the veil between the boundless and the bounded thins to a whisper, The Infinite hugs the finite within the quantum expanse of every atom. Picture the atom, that primordial seed of reality: a nucleus orbited by electrons in probabilistic clouds, not fixed paths but smeared possibilities. Here, in this subatomic ballet, The Infinite manifests as wave functions stretching eternally, collapsing only when observed into discrete points. The electron, defying classical confinement, tunnels through barriers it should not, borrowing energy from the vacuum's infinite fluctuations—zero-point energy, where nothingness teems with virtual particles winking in and out of being. Thus, The Infinite enables the finite, infusing the atom's core with echoes of eternity, a cosmic intimacy where boundless potential cradles the particle's singular form.

Ascending the ladder of complexity, this dance permeates every molecule, those intricate alliances of atoms bound by shared electrons. In water's humble H2O, hydrogen and oxygen entwine in quantum entanglement, their bonds vibrating with infinite harmonic oscillations—frequencies that, in theory, extend without end, yet resolve into finite energies that sustain life. The molecule's shape, dictated by quantum mechanics, emerges from infinite superpositions: electrons delocalized across space, choosing configurations from an unending array of probabilities. Even in the air we breathe, nitrogen molecules hum with this proximity, their triple bonds a testament to quantum tunneling allowing reactions that classical physics forbids. The Infinite whispers through these unions, approaching the finite not as an intruder but as the architect, sculpting stability from chaos.

In the sacred script of life, nucleotides, the building blocks of DNA embody this convergence. Each adenine, thymine, guanine, or cytosine is a molecular poem where quantum effects dictate base pairing. The hydrogen bonds linking them flicker with delocalized protons, quantum entities that exist in multiple states simultaneously, bridging infinite possibilities to finite sequences that encode our very essence. In the double helix's twist, quantum coherence allows electrons to flow like rivers of probability, enabling the molecule's stability amid thermal noise. Here, The Infinite nears the finite in the nucleotide's phosphate backbone, where vibrational modes resonate with the universe's underlying relationship with The Infinite, ensuring the fidelity of genetic information across generations.

From nucleotides arise proteins, those versatile machines of biology, folded into exquisite forms by quantum-guided interactions. In the amino acid chains, quantum van der Waals forces—arising from infinite vacuum polarizations—draw distant atoms close, while disulfide bridges form through electron sharing that defies locality. Enzymes, the catalysts of life, harness quantum tunneling to accelerate reactions by factors of trillions, protons leaping barriers as if The Infinite lent them wings. The protein's active site, a pocket of precision, emerges from infinite conformational landscapes explored in femtoseconds, settling into finite structures that bind substrates with unerring accuracy. Thus, in every fold and crevice, The Infinite hugs the finite, animating the protein's function with transcendent subtlety.

This pattern cascades into every structure of every cell: membranes riddled with ion channels where quantum gates open and close, allowing signals to propagate; mitochondria, powerhouses where electron transport chains exploit quantum coherence for efficient energy transfer; cytoskeletons of microtubules vibrating in quantum modes, perhaps even underpinning consciousness. In the cell's nucleus, chromatin dances with quantum randomness, influencing gene expression from infinite probabilistic outcomes. And beyond the cell, this truth envelops all matter—from the crystalline lattice of a diamond, where quantum delocalization binds carbon atoms, to the swirling plasmas of stars, where infinite quantum fields birth finite particles in fusion's fire. In rocks, rivers, and atmospheres, The Infinite hugs the finite, weaving the fabric of the natural world with threads of boundless potential.

Yet, the energy animating these realms springs not merely from within quantum space but from an infinite transcendence enveloping physics itself. Beyond the measurable quanta lies the unmanifest source—a metaphysical wellspring, the vacuum's infinite sea of potential energy, or perhaps the implicate order where all possibilities reside. This transcendence supplies the zero-point fluctuations powering atomic stability, the quantum vacuum energy fueling molecular bonds, the entangled fields enabling cellular harmony. It surrounds physics like an ocean cradling islands, infusing every particle, molecule, and structure with vitality drawn from eternity. In this grand symphony, The Infinite does not merely approach the finite; it embraces it, revealing that all matter, all life, is a fleeting expression of the boundless, forever touched by the transcendent beyond.

This Stone Will Be God's House

Rabbi Shneur Zalman of Liadi, the Alter Rebbe and founder of Chabad asks a profound question about Jacob’s promise: “And this stone, which I have set up as a pillar, shall be God’s house.”

How can a stone become the house of God?

Jacob made this promise while leaving the Land of Israel. He was travelling toward Charan, where he would marry, raise a family, acquire wealth and confront a world very different from the protected home of Abraham and Isaac. Before leaving, Jacob encountered and slept at a sacred place. He experienced his vision of the ladder joining earth and heaven, awoke in awe and declared:

“This is none other than the house of God, and this is the gateway to heaven.”

He then took the stone, erected it as a matzevah and poured oil upon it. He promised that, should God protect him and return him peacefully, the stone would become God’s house. When Jacob later returned, Genesis records that he again erected a stone pillar, poured an oil libation upon it.

The Alter Rebbe explained Jacob’s promise was through the Divine names Havayah and Elokim. Havayah represents God as infinite, above nature, time and limitation. Elokim represents the Divine power concealed within nature; the ordered world in which everything appears to possess an independent existence. Jacob’s mission was to bring these two perspectives together; to reveal that the ordinary physical world is not separate from its infinite Creator. That is why the Torah emphasizes a stone.

A stone is among the simplest and most inert objects in nature. It has no visible life, intelligence or spiritual character. Yet Jacob declared that even this stone could become a house for God. He was saying that holiness is not limited to heaven, prophecy or moments of spiritual inspiration. The ultimate purpose is for holiness to enter family, work, land, wealth, speech and physical existence itself.

Jacob was not escaping the material world. He was preparing to enter it and transform it. Sefer Yetzirah compares stones to letters. One stone alone is simple. Stones joined together form a house. In the same way, one letter carries limited meaning. Letters joined together form words; words form ideas; and ideas allow the soul to express itself through speech.

Jacob’s stone therefore represents more than a physical monument. It represents the possibility that physical matter can be arranged to express a higher purpose. A stone becomes part of a house. A letter becomes part of a holy sentence. A physical life becomes a dwelling place for God. This is also why our words matter. Speech can expose division and concealment, or it can reveal the deeper unity connecting people, creation and its Creator.

A remarkable archaeological discovery on the eastern slope of ancient Jerusalem gives Jacob’s declaration a new physical context. The Rock-Cut-Rooms near the Gihon Spring have now been published by Israel Antiquities Authority archaeologists as a cultic complex, first constructed during the Middle Bronze Age. The complex contains an upright standing stone, a matzevah, together with an altar platform, an oil installation, a wine installation and channels associated with liquids.

This does not by itself prove that the standing stone belonged to Jacob. There is no inscription bearing his name. But, the convergence is striking and carbon dating in the water channel aligns perfectly with Jacob's last 30 years in the land. Genesis describes Jacob: erecting a stone as a matzevah, later pouring a libation upon it and declaring that the stone would become God’s house.

The Rock-Cut-Rooms contain the same unusual cluster of elements: a standing stone, oil production, wine or liquid production, an altar and drainage. The archaeological study also places the complex’s origins in the Middle Bronze Age, the broad ancient period within which the patriarchal setting is commonly placed in the Temple Zero argument. Archaeology therefore cannot identify Jacob, but it can establish that an ancient cultic complex of the appropriate general character and period existed at this location.

The deeper meaning of the site is found in the continuity of the forefathers. Jewish tradition connects Jacob’s “place” with Mount Moriah, the sacred place already associated with Abraham and Isaac. Abraham encountered it as a mountain. Isaac encountered it as a field. Jacob called it a house.

The famous commentator Rashi, drawing on Midrash and the Talmud, explains that Jacob’s “house of God” refers to the place of the future Temple. The tradition therefore presents Jacob not as discovering an unrelated shrine, but as receiving and completing the sacred inheritance of his father and grandfather.

Abraham revealed faith in the One God. Isaac demonstrated complete devotion. Jacob transformed that inheritance into a house, a permanent structure capable of containing a family, a people and a nation. That progression is essential: Abraham found the mountain. Isaac sanctified the field. Jacob began building the house.

The matzevah was therefore not merely Jacob’s private memorial. It marked the moment when the spiritual experiences of the forefathers became the heritage of their descendants.

At this place Jacob returned from exile, gathered his family and received Divine confirmation of the name Israel. The stone is consequently linked not only to Jacob the individual, but to the birth of Israel as a covenantal people. Genesis places Jacob’s renewed pillar, libation and anointing immediately alongside the confirmation of his new name.

The re-emergence of such a stone after thousands of years cannot establish its biblical identity with certainty. But, it invites us to reconsider Jacob’s message. Jacob did not promise that heaven would replace earth. He promised that earth could become conscious of heaven. He did not say that the stone would cease being physical. He said that the physical stone itself would become God’s house.

This remains the task of Israel: to reveal holiness within the ordinary world—through ethical action, careful speech, family, community, justice, creativity and the sanctification of material life. Jacob’s stone represents that possibility. The lowest thing can be elevated. The hidden can be revealed. A stone can become a house. And a physical world can become a dwelling place for God.

Zohar Lessons

Contract With Destiny

BS”D

Orthodox students of Torah (Bible) know that G-d entered the sea to a conditional contract in preparation for its creation on the third day. Against nature, the sea would be obligated to divide when at a future time the Israelite people would desire to cross it. According to Torah and Jewish tradition, the sea honored its contract with Destiny during the Israelites’ hurried exodus from Egypt. 

Moses led Israel out of their exile through the divided sea, but he was denied entry into their promised land because on one occasion he showed disregard to G-d’s Destiny. Torah refers to this incident as the “waters of dispute” so-named when Moses hit a rock, twice, perhaps the wrong rock, instead he should have spoken to it, then destiny would have been realized and the rock would have released its water. But,  G-d’s attention was turned to the different outcome, as a result Moses pleaded 515 times to amend the contract written in Torah and permit him to enter the land. It wasn’t to be.

430 years prior to these events, before the Torah was revealed to the Jewish people, Abraham entered a covenant of parts during which he was told that his future descendants would be exiled after which they would be qualified to inherit their promised land. A question was raised about Abraham’s descendants that also included the nations that descended from Esau and Ishmael: Why didn’t they inherit Abraham’s land? Because they had departed from their tribal obligation to Abraham’s covenant of parts, they abandoned the land and disconnected from the progeny of Isaac and Jacob (Israel). On Israel's circuitous, redemptive return from exile some of these other Abrahamic descendent nations contested Israel’s inheritance, battled the tired and weary nation, but they were defeated with ease. 

Of all the Biblical characters, why is Joseph the only one referred to as righteous? The reason becomes obvious through his dramatic life, yet Joseph never messed with destiny. Despite losing his mother as a young boy, being kidnapped, sold by his brothers and framed by his master’s wife, after her unsuccessful attempt to seduce him, he positively endured his imprisonment. Knowing events of his life were predestined he retained his happy demeanor, delighting in every moment. Out of his imprisonment he rose to the administrative head of the most powerful nation, second only to Pharaoh, lured his Israelite family to Egypt, played his central role in their destiny and eventual return to the promised land.

G-d’s Torah contract with Destiny reflects a perfect line, which one should be careful not to disrupt because the consequences to restore Destiny's perfection may be ominous. No doubt that happens continuously and sometimes destiny is even changed for the better. However, righteous individuals who are finely tuned to Torah’s laws and their ties to Destiny, wisely limit interruptions. In this sense Torah’s rules for Divine synchronicity is our timeless blueprint! 

The United Kingdom of Israel

There are only two instances in the 24 books of the Hebrew Bible where the commonly used word 'toldot' (generations) is perfected. The first relates creation as a preparation for the souls that would follow into the world. The second declared the purpose of the first; a soul, through Judah and Tamar of the generations from Peretz to Boaz and Ruth (the second perfect spelling) from whom King David, the Messianic root descended. But, according to Kabbala, this would be preceded by the messianic soul of Joseph.

R'Shmuel, ben Nachman said: "The brothers were busy selling Joseph; Reuben was busy with his sackcloth and fasting; Jacob was busy with his sackcloth and fasting; Judah was busy taking a wife for himself; and God was busy creating the light of King Messiah. 'And it came to pass at that time and Judah went down...' before the first slave is born, before the final redeemer is born.

Jacob's only daughter Dinah was raped, but Jacob delayed telling his sons until they returned from the fields. They were outraged by the defilement, but also their father's delay. They hated Dinah's baby and wanted to kill it. Jacob placed an amulet around her neck, took her to a mountain near the priests of Midyan, placed her in a 'SNeh' (bush) and sent a request to the high priest to care for her. She was named AeSNath, from 'SNeh' and SiNai (meaning hatred).

When Aesnath reached the age her mother was violated, the Midianite priests began transporting her to the ancestral home of Jacob's wives. Along that route they changed plans, traded her to Ishmaelites and joined their caravan heading south to Egypt. Curiously Torah tells the Ishmaelites were carrying an unusual cargo, נְכֹאת֙ וּצְרִ֣י וָלֹ֔ט : Spice, Gum and Balm. Rabbi Moses Ha-Kohen the Spaniard relates the word for Spice to a 'treasure house'. Separately Joseph's brothers kidnapped him and along that route to Egypt sold him to Midianites. Thus two caravans were separately transporting the people the brothers hated most; 17 year old Joseph and his 8 year old niece Aesnath, who he would later discover and marry.

Then, in the midst of the Joseph story Torah interjects the apparently unrelated story of Judah's descent from his brothers, his legitimate interlude with his ingenious daughter-in-law Tamar and the birth of their son Peretz that rescued the messianic line. The interjection exposed a low point of Judah's life juxtaposed with heights of immoveable messianic destiny. Jacob's wives, the house of Leah (through Dinah's daughter Aesnath) and the house of Rachel (Joseph) were ultimately united in marriage and the preceding messianic light of Joseph became firmly rooted for the Messianic redemption of Israel's tribes, the Jewish people.

The Torah returns us to the story. 22 years later, confronted by drought, Jacob sent his sons to Egypt to buy supplies. They did not recognize Joseph who had become the Viceroy of Egypt, they presented him with Jacob's gift and bowed to him. At that moment Joseph realized his prophetic dreams, that had caused such hatred. But, Jacob's gift surprised him because it contained three of the same "unusual" elements צֳרִי֙ וּמְעַ֣ט דְּבַ֔שׁ נְכֹ֣את וָלֹ֔ט בָּטְנִ֖ים וּשְׁקֵדִֽים: of the "treasure house" that accompanied him on his caravan to Egypt. Perhaps a hint that his prophetic father had orchestrated the regional priestly diplomacy to ensure Aesnath accompanied Joseph on his exile in Egypt.

If even prophetically Jacob knew Joseph was alive, why did he mourn the 22 years of Joseph's absence? Because, his son's collectively lied about selling Joseph. And, Joseph was not innocent, free to communicate he chose not to reach out, for 22 years! In the brothers final confrontation with Joseph Judah assumed responsibility for Benjamin who was too young to be implicated in the devilish scheme his brothers perpetrated against Joseph. With that collective realization Judah bound Benjamin to the oath their brothers had once entered, never to reveal their darkest secret, about the sale of Joseph to their father and Joseph, admitting his own shortcoming, fell on the necks (Torah uses the plural) of his younger brother Benjamin. Together they wept over the trauma of their brotherly fracture that would result in the future destruction of Jerusalem's temples. But, the sons of Israel (Jacob) were united, bound by their collective silence.

Still seeking assurance, on his death bed Israel's sons assured him "Hear us, O' Israel The Lord is our God, The Lord is One" and Israel's final, parting response: Blessed be the glory of His kingdom for ever and ever! 

Pillars of the Jewish Generations

 

Click to enlarge

Why does the Torah literally state; "And the life of Sarah was 100 years and 20 years and 7 years"?(Bereishit - Genesis 23:1). It's a strange way to recount the terminal age of the matriarch. But, something more intriguing ocurs at this juncture, the foundation of the Jewish nation. Two woman bound together by the life of Isaac; son, husband and patriarch who never left the land of his inherritance. 

At the outset of the verse, the first word וַיִּהְיוּ֙ (Va'-Yi-h-Yu) is a palindrome with a numerical value of 37 that captures the age of Isaac at Sarah's death, which is said to have ocurred when Abraham offered Isaac as a sacrifice. The word also joins previous details on which Rashi comments; "the entire genealogy was recorded only to tell that Rebecca was born to Betuel".

Comentators highlight the rarity of the recorded deaths of women. Only Sarah, Devorah (Rebecca's wet nurse), Rachel and ~500 years later Miriam. Rebecca's passing is not mentioned at all and years mentioned only for Sarah, perhaps to emphasize her importance and Rebecca's humility.

Two events shaped the destiny of the Jewish people thanks to the conviction of matriarchs Sarah and Rebecca. Sarah banished Hagar and Ishmael from her family, causing the inherritance of Abraham's first born to pass to Isaac instead. And, 120 years later Rebecca insisted Jacob decieve Isaac to obtain the blessing normally held for their first born son Esau. 

Finally, immediately after Devorah passed and was burried, Rebecca passed and Rachel gave birth to Benjamin, the only child of Jacob to be born in Israel before she passed during childbirth. The passage of souls into the world had been completed and the destiny of the Jewish generation set until the end of days.

Birthday of Man

5782 years have passed since Torah's events of creation. The New Year is an introspect, a birthday celebration of speaking man who preceded the Bible and Jewish religion by 2448 years. The deep, mystical language inspires scholars and confounds wayward philosophers. 

Hidden in Torah's rich-grammar, something from nothing! Its Author moved toward His supra-rational 'Will' to create; soul's, time, space, worlds and speaking man. Similarly, mans desire and intellect would be powerful enough to perceive independence and obtain free choice. 

Here we glimpse the Ultimate Creator restraining the infinite and enabling the finite to accommodate uninhibited self-perception. And, beyond any logic, His desire for self-subjugation to restore perception of the soul's will.   

You are free to decide...

Happy New Year!