fair is fair

One of the basic underpinnings of science is the idea of conservation of energy. This idea basically sets the playing field for scientists to examine the theoretical limits of perceivable reality. What conservation of energy basically means is that reality is a self-contained system. Whatever was part of the universe when the universe was born, that's all there is.

The reason they base all of science on this assumption is that they are trying to frame reality in a set of rules that can completely describe all the natural phenomenon. If energy was arbitrarily entering and leaving the system, it would create a fundamental unknown that science couldn't readily address.

Think about it in simple terms, if objects could 'magically' vanish into thin air, then how could we go about living day to day life? Would we be terrified to walk up a flight of stairs when every step might evaporate from beneath us? I'd hate to be driving a car or riding a bike when it suddenly chose to leave my frame of reference.

In the same way, the scientists basically said, let's assume that what is will continue to be, and let's ignore the possibility that new things might just pop into being or old things pop out. Which is a perfectly reasonable thing to assume, when your goal is to gain the best insight into the world that surrounds you.

We aren't going to delve any further (at this time) into whether or not the world is a closed system, at face value, miracles seem to violate such a system, but that's beyond the scope of our discussion.

Instead, I wanted to think a little about what we think of as 'fair.' If the world has no order and it is a mad chaotic confusion, then to us, it isn't fair. If we are meant to make sense out of the world, and more importantly, function within the world, then HaShem needs to make the world fair.

It is very good news then that Rebbe Natan teaches in Likkutei Halachoth, in the name of Rebbe Nachman of Breslov, that every single action that a person does for the sake of heaven is never lost. Every movement, every thought, every word that is performed, uttered, or imagined in holiness, comes to our aid in a moment of weakness.

We can rest comfortably knowing that the world is fair and every ounce of effort we put in stands as an eternal reminder to HaShem of our deeds and our intentions. Even more than that, every drop of sweat comes back to aid us and further us in our cause when we most need it.

HaShem's creation is fair. (Even if it may not be the closed theoretical paradise scientists are betting on.*)

[*note to think about, or not: the point is moot, from within the system, I don't believe we can ever prove whether it's closed for certain, and in either case, when you are talking about a being with infinite perfect foresight and infinite perfect insight, any miraclulous phenomenon could be built into nature, meant only to occur once throughout the entire history of the universe. On the other side of things, don't be mistaken, God doesn't meet the criteria of a closed system. That would limit God. The words system and closed (and all other words) are bounded by God and not the reverse.]

the lights of home

Rebbe Nachman explains (Likkutei Moharan II:67) that the eyes are enlightened by the intellect. This, he says, is the relationship between the Shabbath and the Beit HaMikdash, the Temple. Shabbath represents the intellect, and when we shine the light of Shabbath upon the world, the Beit HaMikdash, which represents the eyes, is illuminated.

Based on this idea he explains how our current state of exile is a state of crying, a loss of the light of our eyes. Furthermore, the Tzaddik, through kiddush HaShem, can inspire us and return the light of our to us, so that we might introspect and better ourselves. In this way, the Tzaddik is even responsible for the dwelling places of the Jewish people, for it is through him that the light is returned to their eyes and their dwelling places can then be properly filled with the revealed light of their intellect. (Like the relationship of Shabbath (another name for a Tzaddik) with the Beit HaMikdash (the universal home))

This was a rare experience for me, learning a Torah while living it at the same moment. The reason is, it is only through the direct intervention of Rav Mordehai Eliyahu (may he have a complete recovery speedily in our days!) that we live in our apartment. You see, the owners didn't want to rent, but they asked Rav Eliyahu whether they should or not, and he told them to rent it out; we were the first couple to see the apartment---and to top it off, Rav Eliyahu married us a month later.

Anyways, back to the point at hand. This is a very lofty Torah of Rebbe Nachman, and bringing it down into terms that are relevant to us on a daily level is not easy. Which is why we have to be thankful that Rav Natan (Rebbe Nachman's main disciple) fleshed out his ideas in Likkutei Halachoth. (Tefillin Halachah 5 (i think)) Rav Natan explains that the parshioth in our tefillin represent the intellect, the mochin, and that is why they fill the batim, the bayit, the house of the Tefillin. The house is illuminated by the intellect.

So, while we may not be able to fully grasp the depth of Rebbe Nachman's Torah, every time we put on tefillin, we can stop and think for a moment about how the light of parchments fill and give life to the housing of the tefillin, so that all may see us crowned with the name of HaShem.

[But what about Shabbath? On Shabbath we don't wear tefillin.. But Rebbe Nachman taught us above that it is the very light of Shabbath that illuminates the Beit HaMikdash. When we walk into a Jewish home on Shabbath, the illumination is 100% palpable---Shabbath is inseparable from the Jewish home.]

embrace of mind

The Baal HaTanya, in his Shaar HaYichud v'HaEmunah, explains an idea of the Rambam: God's knowledge of everything is a function of His knowledge of Himself.

He expands on this idea and explains that each and every one of us is encompassed within the knowledge of HaShem. Unlike human knowledge, where our minds encompass only the idea of something, HaShem's knowledge encompasses the something itself.

To me this is a beautiful kavanah for the Tallith, when we put on the Tallith in the morning, a white garment, just as the color white is associated with some of the loftiest levels of intellect, we are acknowledging that we are clothed, wrapped, and encompassed in HaShem's knowledge.

To me that's a really nice feeling, knowing that you are encircled in the womb of HaShem's mind.