Wednesday, March 31, 2010

World/עולם Dimensions

It's always been hard to even conceptualize the sense of ד' עולמות -- עשייה, יצירה, בריאה, אצילות

Particularly, how can all 4 be extant simultaneously.

Would like to offer atleast possibly a משל of the distinctions between them through Math.

On the lowest level/"world" we have Constant Numbers. They are completely defined. No variability. Also note they have no rate of change i.e. their derivative equals 0. Represented on a graph as a constant Y-value running to infinity along the x-axis [עשייה]

The subsuming world above that would be that of Linear Equations like y= 2x. Represented by a straight, sloping line with a fixed rate of change (i.e. slope or derivative). Note how every constant in the "lower world" ultimatley has it's place somewhere in this higher world as a particular manifestation of the linear equation. Also note how essentially Linear Equations can be said to be composed of an infinity of constants. [יצירה]

The subsuming world above Linear would be that of Non-Linear equations [בריאה] e.g. x^2 [x raised to the 2nd power]. Note how it can be said that essentially a Non-Linear Equation is made up of an infinity of Linear Equations.

I don't know what would then be the next step in mathematics for the final World... 3 Dimensional/ Multivariable Calculus??? i don't know....

At the very least it's just a parable as a means of helping with the conceptualization. Specifically that a particular detail unit- say the number 5 for example- can simultaneously act as the end-all in the world of constants and yet only a particular solution of a much larger solution set of a variable equation...

Clear as mud?

כי אם החרש תחרישי בעת הזאת רווח והצלה יעמוד ליהודים ממקום אחר ואת ובית אביך תאבדו

Triangle Breakdown

A fundamental realization. Not all 3 lines of a triangle are equal. It's really a relationshop of 2 and 1.

By definition, a hypotenuse line is nothing more than a composite vector (or a 'child' you could say) of one x-axis vector and one y-axis vector.

In other words, all hypotenuses are made up of adjacents and opposites but adjacents and opposites (running parallel to the axis') are not made up of hypotenuse lines.

Note then that sine and cosine are essentially אבות of the tangent. Note also the often interchanging/interweaving (התכללות) of sine and cosine together in various areas (their derivatives for example), moreso than with tangent.

Monday, March 29, 2010

Table of Elements and Torah

Was thinking of exploring connections between Torah and the Table of Chemical Elements when I was pleasantly surprised to see the area has already been considered by a Yitzchak Ginsburgh of www.inner.org . Here.

My limited writing on the subject was said here regarding Completed Systems.

[Looked further at the website and was pretty disappointed to find alot of distasteful parts like "Jewelry by Rav Ginsburgh" selling little kabbala-style necklaces of 14K gold ..... what the heck is that about?! That's a big no-no in my book. I'll keep this post up and the link to his paper but don't approve or support the author]

Friday, March 26, 2010

Greek Alphabet

People don't take seriously enough the richness that is laden in the greek alphabet and to what degree of meaningfulness it held to the Greeks themselves.

בראשית רבה א ו-- וייצר שני יצירת יצירה לאדם ויצירה לחוה יצירה לשבעה ויצירה לתשעה רב הונא אמר נוצר לשבעה ונולד לח' או לתשעה חי נוצר לתשעה ונולד לשמונה אינו חי קל וחומר לשבעה בעון קמיה דרבי אבהו מנין שהנוצר לשבעה חי אמר להון מדידכון אנא ממטי לכון זיט"א אפט"א איט"א אוכט"א


Also see Wikipedia that the Greet letter Theta (ט) being a circle with a dot in the middle had significance and symbolism of soul and body. Further interesting is the connection to the Egyptian religion of 9 Gods called the Ennead.

Wednesday, March 17, 2010

Bereishit Letter Count

Came to me (but maybe honestly I read it somewhere and just forgot..),

If you sequence the letter count of the first Pasuk in the Torah by the sentence punctuation you yield the following interesting sequence 14,7,7 -- בראשית ברא אלהים, את השמים, ואת הארץ .

Now, if you'd want to balance that series/equation with the a final 14 you'd end at the letter ב of ובהו....

... which is then directly followed by a ה first and then a ו...

Tuesday, March 16, 2010

Kabbalistic Gemara

Unfortunately can't say I've been doing much learning in general these past few years... what I have been doing is something of a "perusal" if you will, of some kabbalistic works (particularly Zohar with the new edition of מתוק מדבש). To the neglect unfortunately of my Gemara studies...

Anyway, recently started going back to some Gemara here and there (joined a Gemara shiur in the area which is also nice) and I'm really struck by a realization-- the Gemara is LOADED with kabbalistic hints and references! Of course!! really... it should have been so obvious... all the roundabout ways of saying things... all the strange organizing of sugyot in the strangest of orders... it should have been so apparent really. So last night was just one case of many that I thought to point out, not as a lesson in kabbala, but as an encouragement to בני תורה to see further beyond the conventional array of approaching a Gemara that we're all so accustomed to from yeshiva.

סנהדרין מט: --סקילה חמורה משריפה שכן ניתנה למגדף ולעובד {עבודה זרה} מאי חומרא שכן פושט ידו בעיקר אדרבה שריפה חמורה שכן ניתנה לבת כהן שזינתה ומאי חומרא שכן מחללת את אביה קסברי רבנן נשואה יוצאה לשריפה ולא ארוסה ומדאפקה רחמנא לארוסה בסקילה ש"מ סקילה חמורה

סקילה חמורה מסייף שכן ניתנה למגדף ולעובד {עבודה זרה} ומאי חומרא כדאמרן אדרבה סייף חמור שכן ניתן לאנשי עיר הנדחת ומאי חומרא שכן ממונן אבד אמרת איזה כח מרובה כח המדיח או כח הנידח הוי אומר כח המדיח ותניא מדיחי עיר הנדחת בסקילה
סקילה חמורה מחנק שכן ניתן למגדף ולעובד {עבודה זרה} ומאי חומרא כדאמרן אדרבה חנק חמור שכן ניתן למכה אביו ואמו ומאי חומרא שכן הוקש כבודן לכבוד המקום מדאפקיה רחמנא לארוסה בת ישראל מכלל נשואה בת ישראל מחנק לסקילה ש"מ סקילה חמורה
שריפה חמורה מסייף שכן ניתנה לבת כהן שזינתה ומאי חומרא שכן מחללת את אביה אדרבה סייף חמור שכן ניתן לאנשי עיר הנדחת ומאי חומרא שכן ממונן אבד נאמר אביה בסקילה ונאמר אביה בשריפה מה אביה האמור בסקילה סקילה חמורה מסייף אף אביה האמור בשריפה שריפה חמורה מסייף
[just focusing on the highlighted end] what kind of crazy proof is that?!! because it mentions אביה by both נערה מאורסה and בת כהן so what? anyone studying this can sense the weakness here...

Now I don't know kabbala and can't say exactly what it's getting at but I have no doubt this is part of it:
the Gemara is pointing out-- beautifully-- that only 2 parshiot of חייבי מיתות ב"ד mention the administering of the punishment because of the חילול האב (the בן סורר ומורה does not make reference to his parents in the actual context of his death penalty but only ומת ובערת הרע מקרבך ).

Now there are ד' מיתות ב"ד כנגד הוי"ה with סקילה ושריפה corresponding to י"ה or otherwise known as אבא ואמא...... see where this going... nuff said I think... like I said, I'm not trying to teach Kabbala (since I really don't know it) but just wanted to encourage the need for better perspective on approaching the conventional.


Also see Zohar Pinchas 244  ורבנן דמתניתין ואמוראין כל תלמודא דלהון על רזין דאורייתא סדרו ליה

Tuesday, March 9, 2010

The Problems of Medical Thought

Watched a PBS documentary on DNA and Curing Cancer. Really fascinating and informative. So if I've walked away from it correctly... If I had to sum up in a few lines the current endeavors of the medical genetic field it would be as follows:

With the Genome mapped and many if not all markers of various "cancerous" genes/amino acids?? (don't really know the correct terms) identified we plan to develop drugs that hone in and target those parts of the gene outputting the corrupted instructions, shut them down, and thereby allow the DNA to resume it's functions as it should. The first paradigm of that being Gleevec.

Now before I give my 2 cents of critique I'd like to request the granting of one assumption for the purposes of this argument. That assumption being that God is dead i.e. no God/atheism. This way there shouldn't be any confusing my logic for religion.

Now, as an atheist (for the course of this post) let me express my concerns with the current Medical approach/attitude. Namely, that it gives no thought or concern to the higher sources of causation that caused the cancer genes to go bad in the first place. It assumes that the point of corruption in the gene code is like the first point of origin in time with no history or causations before it.

It fails to ask the begging questions as to why and how do the genes go corrupt in the first place (other than to attribute everything to randomness of events). And so you may think you're solving the problem but in actuality what you're doing is cutting off a venue for the "real problem" to express itself or manifest.

A metaphor: When I worked in the cafeteria giving out servings everyone wanted an extra portion of chicken beyond their allotment per their ticket. Now, what would happen if I obliged to all of them and gave them? Sure initially everyone is happy with their extra portions but in the end the catering service has to shut down because they go broke.

In other words, when dealing with any complex system, you can't "hijack" the system from within a particular middle stage in the process and think there will be no reprecussions of your actions on more macro/higher levels.

So here you plan on hijacking the gene. Shutting down it's "bad output" and forcing it to output what you want... but until you know what was the cause for the corruption in the first place how do you know you're not just creating bigger problems on higher more broader levels? How do you know that the corrupt output wasn't needed for manifesting a different more fundamental problem that now must find a different way for expression? How do you know that the "bad gene instructions" are really bad?

My problem is not at all with the further studying of our genes, nor with the administering of current treatments that do seem to cure the patients with no visible side effects. Wonderful.

My problem is with the attitude of it all; in thinking that this is the end-all; that you can ignore any deeper levels of causality and think you can hold this particular level of reality hostage and have it meet all of your demands as you wish them.

If we must take this path so be it, but let it be done with trepidation and respect, not brash aarogance and exploitation.

It essentially becomes the same issue as the hiding of the Sefer Refuot by Chizkiyahu or the engaging in קבלה מעשית through השבעת שמות למלאכים.

Monday, March 8, 2010

Just Notes -- רעיא מהימנא פר' משפטים

עי' רעיא מהימנא משפטים קיד וכל הענין

1- כי ינצו אנשים אלו מיכאל וס"מ וכו' -- קשיא לי טובא ליישב המשך הפסוקים לפי זה דאיך נפרש "ואם יהיה אסון"?? ח"ו להגיד אפשרות אסון על כנסת ישראל... וגם קשיא לי ונגפו דמשמע שניהם גורמים....

2- פקודא בתר דא להשיב אבידה ואבתריה להשיב הגזל וכו' בההוא זמנא יתקיימו בך תרין פקודין חד הקם תקים תניינא עזוב תעזוב וכו' לכאורה צ"ל דאין כוונת ר"ש לפרש הפסוקים ממש על משה רבינו דא"כ איך ניישב הפסוקים של השבת אבידה ופריקה שמדברים דוקא בשור אויבך ושונאך??

3- השווה: עזב תעזב עמו... הקם תקים עמו... ויקח משה את עצמות יוסף עמו

4- Look at how many times the 3rd person possesive is used throughout Pr' Mishpatim! Mind Boggling! From the beginnning of the Parasha until ששי I count 74 times 3rd person possessive is used and many of the pesukim end with the "Vav Cholem" ending e.g. ודל לא תהדר בריבו... עזוב תעזוב עמו... ויצאה אשתו עמו... etc. Very appropriate then with all the וא"ו endings that the parasha should make up the ספר הברית (Shemot 24:7).

5- עמו" והשורש "עם" מופיעים גם הרבה פעמים בפר' משפטים".....