Why did God choose to shatter the vessels of the World of Chaos in the first place? The sages tell us that God was not content with the way things stood, and wanted to start over again. Before we reached our present state of reality, God created worlds (other states of being) and then shattered them. Sparks from these shattered realities scattered, some of them ending up in unlikely places in our own present reality. As incomprehensible as this may seem, earlier realities were somehow just not right. But, in our reality, everything fits together perfectly. Still, God regrets having destroyed these alternate realities, because it led to the dispersal of the sparks of holiness to impure places. This description of God’s regret is one of the greatest secrets of creation.
Quantum Mechanics is a very powerful and rigorous theory, which has stood the test of decades of experimentation. Still, Quantum Mechanics is a non-Jewish theory, because it is only consists of a physical body. In translation to physics, this means that it only describes material reality, but it does not require or even include a conscious recognition of the Creator. Knowledge that is not imbued with Divinity is non-Jewish knowledge. It can be the best, most useful knowledge in the world, just as numerous non-Jews are good people, but it is still not Jewish. The first step in converting this knowledge is to realize that it is not Jewish.
Scientist who have studied quantum mechanics feels that it is incomplete at some basic level. There is an almost supernatural desire amongst physicists for framing quantum mechanics into a grand unifying theory that will properly unite the four basic physical forces (the strong, weak, electromagnetic, and gravitational). When a true Torah scholar reads a text on chemistry, he will not read it as every other student of chemistry will. He stands on a higher plane reaching down to uplift the findings of science. Without the feeling of separation, which to a large degree is indeed a feeling of standing above and over the object being converted, it is impossible to receive the inspiration needed to carry out the conversion.
The inspired Torah scholar reading the chemistry text would recognize that although there are over a hundred elements that appear in the Periodic Table, only 92 of them are naturally occurring. He would make a mental note of this because in his Torah studies he would have come across the fact that there are 92 unique roots used in the Genesis account of creation. He would then be inspired to create a parallel between the two, setting the stage for the total conversion, for example, integration of the Periodic Table into Torah study. Hence we have numerous medical and scientific discoveries amongst Torah scholars.
The possibilities of integrating quantum mechanics into Torah are endless. The normal order is that first, the external wisdom is integrated, providing new insight into Torah and only then can the Torah truly fertilize it. The reason for this is that the external wisdom, which represents knowledge from below, is relatively feminine, while the Torah, which is knowledge from Above, is relatively masculine. Their integration is known in Kabbalah as the unification of the higher and lower wisdom, or the marriage of the male and female waters. When male and female unite, the Torah tells us that the female awakens first. In other words, the external wisdom is first to awaken the Torah, providing new insight into Torah. Subsequently, the awakening of the lower wisdom from below prompt a similar awakening of the higher wisdom (Torah) from above to the lower wisdom.
When we have reached the stage that we can use quantum mechanics to attain a new interpretation or understanding of some topic in Torah, then quantum mechanics has truly been integrated. But, this also implies that the Torah should be able to reveal new understanding in the external wisdom. In other words, the Torah is able to shed new light on quantum mechanics.
Applying this to the integration of science with Torah, we expect that first science will reveal new insight into Torah. Only then will Torah provide new insight into science. In practice, in most areas that we have treated over the years, we have only seen limited examples of the second stage occurring, but when they do, they are truly powerful.
The purpose of the tests is for those that attach themselves to the simple, surface aspect of the Torah, which stems from the Tree of Knowledge of Good and Evil. This attachment indicates that their souls emanate from the realms of Beriya, Yetzira, and Asiya. Where, in those worlds applies the verse “In cycles shall travel the evil doers” (Psalms 12:9). They need to be tested for them to ultimately determine for themselves as to where they want to remain attached, to the good or the evil.
Those who stem from the Tree of Life, upon them it is written, “And the intellectuals shall shine as the shining of the sky” (Daniel 12:3). Therefore, the tests of the final redemption will not be as heavy for them, as for the people with inequities. After the final redemption there will be a great revelation of the secrets of Torah that have been thus hidden from all. This revelation will even be for those that didn’t make efforts to understand Torah on its deeper, mystical level. They will be privy to that revelation since they toiled to understand the simple levels of Torah. At that point in time, the redeemed will study the Torah and Mishna and Halacha on the mystical level.
The redemption will be with the help of G-ds’ relationship and the salvation extended for six months, from Tishrei (which is the aspect of Judgment) until the month of Nissan. During these six months there will be poverty, trials, tribulations and purification, as the purpose of this period is to prepare everyone to merit the redemption; this will be accomplished through the trials and tribulations.
“And I shall leave amongst you of the nation, poverty and destitution, and you will yearn for, and trust in G-d” (Zephaniah 3:12).
The benefit derived from this approach is that if they would be redeemed through the secrets of strict gevura. From the strict judgment, there will be decimation via the enemies of the Jews and those remaining will be held in high esteem. G-d’s intention is that they all repent and merit the Redemption. For “with the majority and masses of the nations is the splendor of the King” (Proverbs 14:28). For the Sages tell us that the Shechina will not dwell upon a group of less than 600,000. Therefore the world shall remain full until the time of the Redemption, without a reduction of that minimum measure of people. All those shall merit the Redemption, and will increase the glory and honor of G-d as well as making abundant the supernal sources.
The redemption has two “times”. First, “in its’ set preordained time” (Isaiah 60:22), “a time for laughter” (Ecclesiastes 3:4); that scenario will only be merited by those completely righteous; “Only one from a city or two from a family” (Jeremiah 3:14). There is another time when “a pauper will be oppressed by his poverty” (Job 36:15) and will repent and merit redemption. That will be for the multitudes. This will come about through excruciating travails, when the people will feel that all they are is just their bare essential body, nothing more. That self-assessment can only be arrived at through ultimate destitution. This will be accompanied by immense suffering and abundant wailing, thus softening the hardened hearts. This will leave the people one choice, to trust in G-d alone.
This can only come about through a most intensive destitution. For even if someone suffers pain, they are comforted being that they have food. Or if they have no food, yet they have drink. Or if they have no drink, they have some financial resources to put to some use etc. Those situations are likened to “I shall be a source of comfort at your times of travail” (Psalms 9:10). Therefore the suffering at the end of time must be all encompassing, availing no consolation. Wailing in poverty, no bread, no clothing, no comfort, no dwelling place, no house, no city, “no garment in the cold”. All that one will remain with is his body, nothing else in the aspect captivity, death, and slaughter and G-d exchanges for them death in poverty [for life].
The righteous ones will eat the bitter salty roots and will be blessed through them, as if consuming Manna. This will fortify their strength and trust in G-d. The mediocre ones will repent. And the evil ones will either be cast off or suffer a difficult penance. Through this time of crying, penance and self-introspection, we’ll be guided through the process of returning to G-d - repentance.
After the deceased shall rise from the desert and redemption and freedom shall sprout forth. Then we will proceed to Jerusalem, having been redeemed and will witness the rebuilt city, with the rebuilt Temple, and the Shechina returning to dwell there within. Then G-d will grasp the corners of the world and shake off all the evildoers. Those who have been redeemed will benefit from the spoils of the war of Gog and Magog. As is written, “This is the day G-d has made, let us rejoice and revel in Him.” (Psalms 118:24)
End of Days recorded in the Tanakh: Tumultuous events will overturn the old world order; Deuteronomy 4:29-39: Isaiah 2:1-5 :
Magog will fight a great battle, in which many will die on both sides, but God will intervene and save the Jews. This is the battle referred to as Armageddon. God, having vanquished this final enemy once and for all, will accordingly banish all evil from human existence. After the year 6000 (in the Jewish calendar), the seventh millennium will be an era of holiness, tranquility, spiritual life, and worldwide peace, called the Olam Haba (“Future World”), where all people will know God directly.”
“All Israel have a portion in the world to come.” (Talmud Sanhedrin 10:1) The Ramban (Nachmanades) interprets the world to come as the ultimate good and purpose of creation. He therefore holds that the world to come actually refers to the resurrection of the dead. An event that will occur after the messianic age has already begun. The Ramban holds that all Israel, even the sinners, have a portion in this epoch of resurrection. (The Tzemach Tzedek, Derech Mitzvosecha, Law of Tzitzis)
The Exodus: 600,000 Souls, 600,000 Letters: The word “Israel” can be read as an acronym for “Yesh Shishim Ribo Otiot LaTorah”, meaning: “There are six hundred thousand letters in the Torah”. Therefore, Israel did not leave Egypt until there were six hundred thousand of them, in order for each soul to be “supported” by one letter in the Torah, as we have written in a number of places. Since the name “Israel” alludes to the number of letters in the Torah which corresponds to the number of souls, it follows that when the Jewish People come to count their souls [take a census], the accuser comes and accuses them saying, “Master of the universe, didn’t Israel only reach this size population in order to match the number of letters in the Torah which are hinted at in their name? And now they are negligent in [the Torah]!” All of G-d’s commandments are hints and allusions, to cause people to study G-d’s ways.
G-d overlooks many serious sins but He does not overlook negligence in Torah study. (Jeremiah 9:11-12). Even though they transgressed all of the sins, G-d only accused them of negligence in Torah study. As our Sages have said regarding the verse “the voice is the voice of Jacob” (Gen. 27:22): when the voice is the voice of Jacob, that is, of Torah study, then the hands are not the those of Esau, that is, the forces of evil are powerless. But when the voice is not that of Jacob, then the hands are that of Esau and the forces of impurity dominate. Our Sages likewise explained that the reason that “Amalek came and fought with Israel at Refidim” (Ex. 17:18) was that their hands had slackened from the Torah.
Israel was commanded to give a half-shekel, the word “shekel” has the same numerological value as “Nefesh”, with half of it having the same value as the Hebrew word “yira”, meaning “fear of Heaven” [including the word as a whole]. The other half has the same value as “Ruach”. This comes to warn and inform Israel that they should awaken their fear of Heaven in order to repair their souls and spirits, for heavenly prosecution comes as a result of negligence in Torah study and the remedy is for them to accept upon themselves to study Torah. This follows from the principle that the form of repentance must match the sin, which means that besides the redemption money that Israel gives, they must take upon themselves to study Torah, for the redemption money only atones for what is past, but from now actual Torah study.
The word “negef”, meaning “a scourge”, has the same numerological value as “Samael”, the Angel of Destruction, short two. ["Negef" equals 133, while "Samael" equals 131.] The missing two allude to the two Torahs (Oral and Written). When Israel are lax in the two Torahs, two powers are added to those of the forces of evil, and it becomes “negef”, a scourge, and afflicts them. Through the redemption money that Israel gives, the forces of evil have no power to rule over them, for charity is a protection against them, as is written, “Charity saves from death” (Proverbs 10:2).