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Posted: October 2, 2016 in Uncategorized
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​Desire is never satisfied with the enjoyment of desired objects… it only blazes more vehemently.

          (Ordinances of Menu, Ch. II)

​In the Institutes of Menu, which according to Sir William Jones are nearly as ancient as the writings of Moses, the account of the six days of creation so closely resembles that given in Genesis, that it is scarcely possible to doubt its being derived from the same patriarchal communication. There is, however, a particular definition given of the word day as applied to the creation, and it is expressly stated to be a period of several thousand years. If this interpretation be admitted, it will remove the difficulty that some have felt in reconciling the epochs of creation with the six days mentioned by Moses. The six days in which Creative Energy renovated the globe and called into existence different classes of animals, will imply six successive epochs of indefinite duration. The absence of human bones in stratified rocks or in undisturbed beds of gravel or clay, in dicates that man, the most perfect of terrestrial beings, was not created till after those great revolutions which buried many different orders and entire genera of animals deep under the present surface of the earth. That man is the latest tenant of the globe, is confirmed by the oldest records or traditions that exist of the origin of the human race…

Compared with the ephemeral existence of man on the earth, the epochs of these changes may appear of almost inconceivable duration; but we are expressly told, ‘that with the Creator a thousand years are as one day, and one day as a thousand years.’         

-Robert Bakewell, Introduction to Geology, pp. 15-16

When in Rome…?

Posted: October 26, 2015 in Uncategorized


Midrash B’Reshis Rabah 48:16:

“When you come to a city, behave according to the local etiquette. [From where do we learn this?] Since there is no eating and drinking in heaven, when Moshe went up to heaven [to retrieve the Torah], he did not eat, as it says… ‘I did not eat bread nor did I drink water’ (Deut. 9:9). But below (on earth), where there is eating and drinking, [it says,] ‘And [Avraham] stood over [the angels] under the tree and they ate.’

What Science Doesn’t Know 2

Posted: August 10, 2015 in Uncategorized

“What is Dark Matter and Dark Energy?”

Until modern times, it was assumed that Hillel‘s Seven Rules were based solely on Aristotelian logic. But modern scholars have shown that in reality Hillel’s syllogisms were beyond those of his Greek masters, approximating the methods used in modern logic today. For instance, one of his rules, known as Binyan Abh (בנין אב), is almost identical to that of John Stuart Mill‘s “method of agreement.” Hillel’s Binyan Abh was used by rabbis to discover new laws of Scripture in much the same way that Mill’s method of agreement was used by scientists eighteen centuries later to discover new laws of nature.

          –Max I. Dimont, The Indestructible Jews, p. 122

Don’t Waste Time

Posted: November 25, 2014 in Uncategorized

ויש סוד גדול בדבר שלא יאבד זמן מן הזמנים לישב בטל, כי כל זמן וזמן הוא ענין בפני עצמו בסוד התפשטות ענף מענפי שם ידו”ד, ועל  זה בא הרמז בפרשת וארא ‘אני ידו”ד,’ ופירש רש”י, ‘אני ידו”ד — נאמן לשלם שכר,’ כי זמן זמנים זמניהם כולם סובבים על שם ידו”ד בשרשו ובהתפשטות ענפיו.      -של”ה, פרשת ויצא

The ShLa”H here refers to the kabbalistic concept that every moment of time comes into existence through a change in the interface between HaShem’s Four-Letter Name and the created world. This name brings the world into existence, and, the kabbalists explain, in order for any change to occur in the world, something must change, so to speak, in the name of HaShem. So the letters (and vowels) of the name continually change combination in the supernal realm (according to a pattern) which allows for the phenomenon of time and thereby, change within the world, to take place.

Therefore, petitions the ShLa”H, it is incumbent upon every person to utilize every moment to its fullest, for every one is unique and will never come again and eac h represe”nts a unique opportunity to connect to HaShem, fomenting a “tikun” that can never be duplicated at any other time.

It is for this reason that Rashi explains HaShem’s statement, “I am HaShem (Four-Letter Ineffable Name),” to mean, “the One who is faithful to pay reward, for every moment, with its unique quality, carries a unique reward. Not a single moment goes by that HaShem does not reckon for its unique reward to each individual who fulfilled the unique potential of that moment as brought into existence by His Name, or, Heaven forfend, the heavy consequence borne by one who allows that moment to pass unfulfilled.