psychology of time dr zimbardo Tedtalk

rabbi Azriel Auerbach opposed his brother's demonstations

jpost

The Jerusalem Faction announced on Wednesday night that it will be staging its first demonstration since Shmuel Auerbach’s death last month, following the arrest of a yeshiva student associated with the group for failing to cooperate with the IDF to obtain his military service exemption.   






But in a recording obtained by the Haredi Line news service, Azriel Auerbach said he has always been against the frequent demonstrations staged by the Jerusalem Faction and that he does not believe yeshiva students should fight with the police. 

The recording is particularly embarrassing for the Jerusalem Faction since Azriel Auerbach is Shmuel Auerbach’s brother but was recently named as one of the four leading rabbis of the group’s new Council of Sages of the Torah World, the rabbinic body that has supposedly taken up the mantle of leadership from Shmuel Auerbach. 

“I, from the beginning, was against all these demonstrations,” said Azriel Auerbach genially. 

“I don’t think that its good for the yeshiva students, for sure I was not of the same opinion as Reb Shmuel for whom the fire burned inside of him,” he continued with a chuckle.

“From the beginning of the journey I was not in favor, I told them that I do agree to do [demonstrations] in front of the prisons and study, [The protesters have a good point], but in the streets?” the rabbi questioned. 

“The clashes begin, we don’t need yeshiva students fighting with the police,” he concluded in a disapproving tone of voice. 

another foolish rabbi - Rabbi David Grossman defends accused Australian abuser without evidence or beis din

rabbi grossman realizesbhe made big mistake and withdraws stupid offer

vosizneias

The Supreme Court on Thursday ordered a woman wanted in Australia on 74 charges of sex abuse, including rape, while teaching in a Jewish school, to be kept in police custody in a medical facility while it considers moving her to house arrest.

Australia wants the woman, whose name is gagged in Israel by court order because she has not been accused of committing a crime in the country, to be extradited for allegedly sexually abusing children in a local school, Adass Israel.

Israel’s state prosecution says she is feigning mental illness to avoid extradition. Last week, a court said that it would delay consideration of whether to extradite her until a psychiatrist can review her case.

The woman’s lawyer, Yehuda Fried, told the court Thursday his client was not a flight risk.

He said: “She has nowhere to go. She is wanted worldwide.”

The prosecution had appealed after a lower court decision that would have seen the woman freed from police custody on Friday and sent to house arrest with a prominent rabbi who vouched for her.

Rabbi Yitzchak Dovid Grossman, well-known among mainstream Israelis for his philanthropic work, served as a character witness for the defendant in the Jerusalem District Court on Wednesday, saying that “for her to be in custody is a humiliation.” He offered to host her in house arrest at his home, adding that if she left the house “for even a second, we will take her straight to the police immediately,” according to the Brisbane Times.

The initial court decision to release the woman prompted harsh criticism from an activist who wants to see her extradited to Australia and held to account.

The woman “has been released on bail based on some random rabbi’s testimony that he will supervise her,” Dassi Erlich, who has accused the teacher of abusing her when she was a pupil, charged on Facebook. “If Rabbi Grossman can have a voice, someone who is not a part of this case at all, where is our voice?!”

Grossman received the Israel Prize in 2004 and the Presidential Medal of Distinction in 2013 for having rehabilitated tens of thousands of disadvantaged children through his educational work, which began in 1972. He was twice offered the position of chief rabbi of Israel, but declined in order to focus on his position as head of the Migdal Haemek yeshiva.

Fried said last week that the court ruled the woman should be dealt with “in the realm of mental illness.” Fried said that likely meant a years-long process before her extradition can be reconsidered.

But Israel’s Court Administration later said that the court will convene again on March 28 after a psychiatric evaluation has been carried out, indicating an extradition decision could be taken sooner.[....]

New taboo loneliness TED talk

Ted talk

rav tzodok

"אין לך משב"ק שאין לו איזה ניצוץ של גיחזי..."

We know others the same way we know our selfs

Mr rodgers model of mental health????

http://mentalfloss.com/article/31389/mister-rogers-epic-9-part-45-hour-interview

Did Tamar Epstein send shaloch mones to Rav Kaminetsky?

Trump plans on dividing Jerusalem?

jpost


Two days after EU foreign policy chief Federica Mogherini warned the US against taking “false steps” on the peace process, the pan-Arab Asharq al-Awsat newspaper reported Wednesday that the Trump administration’s plan to jump-start peace talks calls for east Jerusalem as the capital of a demilitarized Palestinian state whose borders do not match the pre-1967 lines.

According to the Saudi paper published in London, Arab states are unhappy with the framework and are trying to change it before it is presented.

Biegel The Holy ז"ל A Purim Eulogy for the Hero of the Florida School Massacre

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בס"ד

Beigel The Holy

ז"ל

Y.Y. Bar-Chaiim Adar 5778 / Feb. 2018

Israel

How great are Your deeds, O’ G~d;

All of them with wisdom have you made;

the earth is filled with

?

Psalm 104

This is going to be hard.

I have never met Mr. Scott Beigel. Nor do I know much about him. I don’t even understand why his last name is different from that of his parents, the Shulmans. And really now – doesn’t the difference between those names sum up the difference between religious and cultural Judaism to a tee? You know – bagel, that soft round bread nosh associated with Western Jewish culture, versus shul, the Yiddish name for Synagogue?

Bridging those worlds has been a task which many a more talented Jew has struggled to achieve.

Yet the truth is I know all I need from a few news accounts of how Mr. Beigel was murdered by a rampaging young psychopath this last February 14th, in a suburbian American high school with a relatively large Jewish population, along with two other members of the teaching staff and fourteen students (14!), and how his heroic sheltering of more fortunate students was remembered by them and his family. These tidbits have fired my soul with deep love for this simple Jew who, like his name, never lost the sacred space within his middle.

Still, who am I to eulogize him? I was in the midst of writing about an audacious new hasidic high school educating for what I call Three Dimensional Judaism when I read the news on Mr. Beigel. Could there be a connection?

Let me begin this daunting task by following King David’s lead, as he sings “As for me? I am my prayer” (Ps. 69:14). This writing is one long prayer seeking to tap into the kind of selfless love that not only drove the heroine of the Purim story to risk her life and soul to save the her nation, but also a humble American public servant to do his version of what boils down to a similar act. It’s a spiritual quest to understand why the latter eerily mentioned to his fiancé, after watching a report about an earlier school shooting this year (as reported in the New York Post): “Promise me if this ever happens to me, you will tell them the truth — tell them what a jerk I am. Don’t talk about the hero stuff!”

Scott, I am hereby identifying with your cause. I mean, what kind of a j-e-r-k would play with a tragically murdered man’s name like I have?! Only one who believes there must be deep meaning driving someone who prophetically senses how he’ll leave this world to insist on his memory being associated with that fascinating term.

*

A few weeks before the massacre was the yahrzeit, anniversary of the passing, of one of the early leaders of Hasidism, the Jewish spiritual renewal movement from 18th century Eastern Europe. His name was Rebbe Avraham HaKohen from Kalisk, known today as the Kalisker. He became a legend in his own time in that he was a great religious scholar who had once been associated with the opponents of Hasidism and then suddenly switched camps to become one of its most colorful adherents. It all began when he heard that the leader of the movement at that time, known as the Maggid (storyteller) from Mezritch, was electrifying Jews everywhere with his critical view of the reclusive ways of Torah scholars like him. So the Kalisker sent his good friend, Rabbi Aharon, to meet the Maggid and flesh out his ideology.

Rabbi Aharon returned to find the Kalisker immersed so deeply in study that he didn’t even notice him standing nearby. So he leapt in front of the Kalisker and boomed: “There is such a light shining in Mezritch, enlightening the entire world, and you seclude yourself from it all??” Then he gave over the Maggid’s spin on the last line of the psalm which heads this article. It normally reads:

The world is full of Your (G~d’s) acquisitions

But the Maggid taught it should be read:

The world is full of ways (for us) to acquire You

Hebrew can be interpreted from multi contextual angles like that. The word in question, kinyan-ekha, is a compound of the words “acquisition” and “yours,” but it’s not clear which acquisitions and why the Infinitely Sovereign One would be associated with acquiring anything. One only acquires something he doesn’t have! So the Maggid offered a brilliant new take and the Kalisker was so deeply moved that he sprung to his feet and insisted on going to Mezritch.

The rest is history.

But now let us ask: Was the underlying idea really so novel? Surely it was known to the Kalisker, as per the famous verse (Prov. 3:6): “In all your ways know Him.” In the study hall, the forest, the bathroom, the store – wherever you are, seek to be in line with your Creator. So what’s so different about the call to acquire G~d everywhere?

The answer, according to a teaching I heard on that yahrzeit from Rav Moshe Kapolovitch in Elad, Israel, is that the Maggid’s reading was reflecting the general hasidic orientation of “uplifting this world” as the ideal of Judaism. This is in stark contrast to the ideal of the normative Judaism of that time: Withdrawal from the world as much as is feasible for basic survival and Torah observance, and save all your passion for Torah learning.

The reason why hasidic Jews shifted their passions into much more this worldly activity, the Rav explained, is that they believed it was the best means for building a palpable relationship to G~d, which is the essence of Torah observance, as per the verse (Deut. 10:20): “And to Him you shall cleave.” The power of mitzvos, Torah Commandments, they believed, is in their causing us to ACT for G~d. When that happens, we liberate the divine sparks embedded within the forces used for that action. They are no longer trapped within the upper worlds of the mind and heart. Such liberation makes those sparks so thankful, so to speak, that they immediately join our spiritual war efforts to constantly cleave to Him.

In other words, Rav Kapolovitch concluded, the rule of war is that when you enter enemy territory you’re in grave danger. Even if you have a powerfully victorious momentum, all it takes is one slip and you’re surrounded. But if you have behind you a whole camp of reinforcements, you have the opportunity for recovering and re-advancing. And that’s why we bless the performance of each mitzvah: Barukh… asher kidshanu b’mitzvosav, Blessed be … He who makes us holy through His mitzvos.

Blessed be the Provider of holy war reinforcements.

*

In the Book of Esther we learn the origin of Jewish holy war. It took place when the clandestinely Jewish Queen Esther approached the clownishly anti-Semitic King Akhashverosh, at a time normally forbidden for doing so, in order to plead for her people about whom he had just decreed genocide (Est. 4:11). Her bravery was not just in risking the death penalty if he’d reject her unconventional timing or the actual audacious request, but in risking her spiritual well-being to assure her success. She did that by conveying to the king that she deeply desired his intimacy. As the Talmud delicately puts it (Megilla 15B): “Until now she came to him under duress, but now she did so with will.”

In light of the Maggid’s teaching and the amazingly vibrant piety movement that emerged for over two hundred nears now, we can understand that the Talmud is teaching us about the passion she poured into that marriage, even though she was repulsed by it! That is, her nature was repulsed, but her soul knew differently after being guided by the saintly leader of the Jewish People at that time, Mordecai, to do everything possible to cancel that decree. In a flash, she realized that by engaging this extremely non-holy man’s intimacy with all of her holy being, she’d be making kinyanekha, an acquisition on her relationship with G~d through that normally very forbidden marriage, liberating myriads of divine sparks to rush in as powerful reinforcements for the overwhelmingly beleaguered Jewish war effort of that time.

The novelty of this spiritually-uplift-or-bust orientation cannot be understated. Never before had it been achieved on a completely unified, national level. Moses had come close in his response to the Golden Calf fiasco by grinding up the calf and having the former idol worshipping Israelites drink it, and then praying with them for forgiveness on that first unbelievable Yom Kippur (cf. the classic teaching about this day being merely K - a lesser version of - Purim). But as we know, many Israelites were lost in the civil war which preceded that. In contrast, Esther’s entire generation succeeded in accepting, for the first time in Jewish history, the Torah through love (Talmud, Shab. 88:A, Rash”y).

The Nesivos Sholom, the contemporary hasidic classic (Maamrei Purim, pp 46-51), offers us psycho-spiritual context. There are three dimensions, it explains, through which to serve G~d.

Teva, disciplining nature; reverence

M’al HaTeva, transcending nature; love

M’al U’m’al HaTeva, Uplifting nature; selfless love

The second category requires Mesiras Nefesh, sacrificing our physical needs. The third requires Mesiras Ruakh, sacrificing our spiritual needs.

Historically, the patriarchs worked primarily through the first dimension, which is what is meant by G~d’s declaring to Moses (Ex.2) that He had made Himself known to the forefathers through the name E-l Sh-dai – the divine force guiding nature. They respectively stood out for serving Him through acts of social kindness, digging wells, raising children, etc. Of course we all know of their unparalleled ventures into dimensions far above nature, but it was in the first dimension where they made their biggest impact.

In Egypt, however, as that verse comparing Moses to the patriarchs goes on to announce, the Israelites were being guided into the second dimension, indicated by the extensive usage in the Exodus narrative of the main Divine Name – Yod-Hei-Vav-Hei – which we reverently refer to as HaShem, THE Name. THE dimension within which the Jewish people, as a nation, were born. This dimension is all about Mesiras Nefesh, proving the limitations of physical nature in the face of spiritual truth. Which is what our Passover retelling of our newfound faith at that time is all about. It’s not that the Israelites had lost and regained mankind’s most basic faith in the existence of the Creator. Rather, they suddenly learned an entirely new dimension of how He facilitates our connecting with Him.

Serving Him through nature is only the beginning.

Alas, before we knew it, this brand new two dimensional faith hit its limit as well. The Israelites were hemmed in between the sea and their pursuant tormentors. So they did all they knew how to do – cry out to the trans-natural One. His response (Ex.14:15): “Why cry to Me? Go forward!” Of course this couldn’t mean that G~d doesn’t value prayers. He had explicitly answered their prayers in Egypt (Ex. 3:7, 4:31)! Rather, the Nesivos Sholom carefully explains, He was nudging this nation uniquely chosen for their capacity to learn how to fully serve Him, beyond “Me.”

Beyond all agendas.

The Israelites took Him up on it. They would cross the sea with only love in their hearts. No panic nor desperation nor comfort-seeking of any sort. Only pure, unadulterated desire to cleave to their Creator especially through this world.

This is what the saintly Rebbe Shmuel Weinberg (1849-1915, author of the Divrei Shmuel hasidic commentary on the Torah and holydays) etched into eternal relief when he asked on his death bed why the Israelites sang as they crossed the sea (Ex.15:2): Zeh E-lee v’anvehu, “This is my God and I will glorify Him.” How could anyone claim the Creator is his?, the dying saint beseeched. “Only when you give up everything to serve Him!”

E-v-e-r-y thing. Even your spiritual agendas.

His disciples suddenly understood the story within the story of the Exodus. The greatest miracle was not that a menacing body of water split for rescuing distraught victims of a cruel empire, but that those “victims” danced and sang and savored every single step through the journey! No rush, no hysteria. Only unbelievably joyous service. As the Noam EliMelekh hasidic commentary teaches on the verse (Ex.14:29): “And the children of Israel walked on solid ground within the sea”– they entered the sea with the intention to never stop walking, even once they got to solid ground, with the same joy and gratitude as they were experiencing through the muddy sea bed!

That’s called spiritual transcendence.

Three dimensional Judaism.

And yet, it didn’t last. What happened? Doesn’t reaching the highest dimension assure eternity? Nope. The forces of this world never relent in their counter attacks. Our only hope is to maintain and continually supplement our reinforcements. Mitzvos, divine Commandments, at every opportunity. Of which at that moment, before receiving the Torah, the Israelites had woefully few.

But Esther’s generation was different. Centuries had passed since receiving the Torah, entering the Land and building the Temple. She knew that the Jewish people had a humongous arsenal of mitzvah-merits upon which to draw. And so she famously sent word to the entire nation to pray for her as she prayed E-lee, E-lee … (Midrash on Ps.22:2).

Why twice, when only one E-lee at the sea was sufficient?

Because the Israelites needed only one kinyan, acquisition, for making it faithfully through the sea. But Esther’s Jews needed one on the king and one on the subsequent war which they had to wage entirely on their own against the king’s subjects who had not been directly affected by Esther. Unbelievably, this totally non-military, outrageously persecuted minority stepped up to the plate, Warsaw ghetto style, and without anyone explicitly leading them, nor outright miracles of any sort, totally succeeded in that war.

V’nahafokh hu / And all was upside down !

(Est. 9:1)

That three dimensional war effort caused an unbelievable turn around, within and without. As the Book of Esther concludes (8:16): “The Jews had light and happiness and jubilance and glory.” It’s alluding to specific mitzvos (Talmud, Meg. 16B):

Light = Torah,

Happiness = Holydays,

Jubilance = Circumcision

Glory = Prayer-focus (tefillin from the root tefilla)

They now “had,” in the sense of acquisition, a stable cleaving to their Creator through these mitzvos.

But wait. Didn’t we say that there’s a difference between Torah learning and action mitzvos? Indeed, the metaphor of Light is intrinsically different than the others, which are human experiences. It therefore stands to reason that their “having” Light is referring to how we approach the Torah, as expressed through these representative mitzvos.

Happiness/Holydays = mitzvos within nature.

Jubilance/Circumcision = mitzvos transcending nature.

Glory/Prayer-focus = mitzvos uplifting nature.

They had become Three Dimensional Jews.

*

Back to Scott Beigel.

How did this sweet, all-American Jew manage to muster up such selflessly responsible thinking at such a totally panicky moment? He must’ve had a whole slew of mitzvos behind him. I have no idea which they are, but I do know this: They revolved around the attitude he seared into the heart of his fiancé.

“A jerk; not a hero!”

Dr. Stephanie Sarkis wrote on the Psychology Today website, back in 2012, a refreshingly real-life article called 6 Reasons Why You're a Jerk. Those reasons are subtitled: 1) You only talk about yourself, 2) You use offensive language, 3) You’re pushy and intrusive, 4) You’re mean, 5) You disrespect other opinions, 6) You whine. She gives some great examples, which in my view all come down to the idea of cavalierly screwing up a good situation. Talking about yourself to someone who wants to hear does not make a jerk. Being pushy to those who could care less doesn’t either. A bona fide jerk is the guy we had presumed is cool, kind and caring and then he j-e-r-k-s our sensibilities to the contrary.

Oy yoy yoy, dear Scott. I know that issue. How often does our Maker do for us a kindness and we repay Him as jerks? Pushing our agenda over His Torah. Disrespecting His multi-dimensional reality and then trying to make ourselves out as heroes for being so “independently” minded.

I hear, loud and clear, that your soul knew something very deep when you asked that of your beloved. A jerk is not naturally heroic. He needs mitzvos. In contrast to those typically hailed as heroes, who are trumped up to appear wired as such from birth. It just doesn’t work that way. Truly heroic acts are caused by jerks who never stop seeking mitzvos.

Thank you, Mr. Beigel, for teaching me, and perhaps many others, that.

May your family be comforted this Purim when we all celebrate as holy beigels! When we relish how even the biggest jerk in history – King Ahashverosh – could come around to serve G~d without even knowing it.

It’s because he made sure, in his own bizarrely clownish way, that he too had a sacred space wherein Divine light could enter when it counts.

A faith opening through which three dimensional religiosity could sprout and thrive.

1983 -2018

May His Memory Be

for a Blessing

For Information

On Educating For

Three Dimensional Judaism

Please Check Out:

Torah Academy

המדרשה החסידית

www.mcl.org.il

menachem@mcl.org.il

yybarc@gmail.com

For an excellent video documentary, click here:

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Dr Lee Smolin Time Reborn

https://youtu.be/ATxi0_-7HqQ

Purim; Where Is The Land Of Kush?Rabbi Shlomo Pollack

How can Kush be next to "Hodu"?? Don't we know that Hodu is India in the Far-East and Kush is Ethiopia in northern Africa?....

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Maharal spiritual time

ובפרק הספינה (בבא בתרא ע"ד ע"א) אמר ליה ההוא טעייא תא ואחוי לך בלועי דקרח אזלי וחזאי תרי בזעי נפק מנייהו קוטרא שקל גבבא דעמרא ומשי מיא ואנחי ברישא דרומחא ועיילי להתם וכי אפיק הוה מחריך אמר ליה אצית מאי שמעת ושמעית דהוו אמרי משה אמת ותורתו אמת והן בדאין אמר ליה כל תלתין יומין מהדרי להו גיהנם כבשר בקלחת ואמרי הכי משה אמת ותורתו אמת והן בדאין עד כאן. באור זה כי לחולקים על התורה שהיא שכל אמת אין ראוי להם מציאות כמו שאמרנו. ולכך אמרו דאמר ליה ההוא טעייא, קרא השכל טעייא, וזה כי השכל הוא החוקר על הדברים ומשוטט בעולם לארכו ולרחבו ואף בדברים הנבדלים הוא חוקר ועומד עליהם, וזהו ענין הטעייא כי הטעייא הוא סוחר ישמעאל שהוא סוחר ומסבב כל הארץ לארכה ולרחבה וקונה הסחורה, ונקרא מה שקונה הסוחר לקח, כך השכלי הוא שקונה המושכלות והם קנין שלו, ולכך נאמר על החכמה (משלי ד') כי לקח טוב נתתי לכם תורתי אל תעזובו, ובפרק קמא דקידושין (ל"ב ע"ב) דרשו והדרת פני זקן אין זקן אלא מי שקנה חכמה, או נאמר כי שם חכם על שם קנין החכמה והוא הרבה מאד, ולפיכך שם העצמי הראוי אל השכל הוא שם טייעא שהוא סוחר חוזר על הדברים שקונה. ואמר תא ואחוי לך בלועי קרח אין הפירוש שהראה לו בראיה חושיית גשמית, שאין הדבר כך כלל רק שהשכל מראה לו הכל בראיה שכלית לא גשמית, ואמר חזא תרי בזעי ונפיק קוטרא מנייהו, פירוש כי התחלת יסוד הגיהנם נמשך מן מדרגה השניה, ודבר זה בארו חכמים בחכמתם במה שאמרו (בראשית רבה פרשה ו') כי לכך לא נאמר כי טוב בשני של בריאת עולם שבו נברא גיהנם. וזה כי הגיהנם אין בו שלמות, שאלו היה בו שלמות לא באו שם הרשעים שאינם שלמים בעצמם, וכל מספר בעולם יש בו שלמות חוץ ממספר שנים. וזהו כי האחד הוא שלם בעצמו שאין באחד חלוק כלל, ודבר שאין בו חלוק הרי הוא שלם ודבר זה מבואר, והשנים אין בו שלימות כלל, כי אי אפשר לחבר קצה אל קצה על ידי שני קוים שזה נקרא שלמות כאשר תתחבר הראש בסוף שאז הוא שלם בעבור שלא תוכל להוסיף עליו דבר, אבל בשלשה קוים נעשה שלם שתחבר הסוף בראש כזה ומכל שכן למעלה ממספר זה אבל שנים לא תוכל לחבר הסוף בראש שיהיה שלם ונמצא פגם כזה ולפיכך השנים חסר שלמות ומזה נמשך הגיהנם שהוא הבלתי שלם, ואין ספק בפירוש זה למי שיודע בסתרי החכמה. ובשביל כך לא נאמר בשני כי טוב שלא נאמר כי טוב רק על דבר השלם, ודבר שאינו מושלם אינו טוב. ולפיכך אף מלאכת המים התחיל ביום שני ולא הושלם כי זהו ענין השניות שאין בו השלמה למי שיבין את זה, ולכך אמרו גם כן לכן לא נאמר כי טוב ביום השני לפי שנבראו בו המים ולא נגמרו כי אין הדבר טוב רק כאשר הוא שלם, ולכך אמר דחזי תרי בזעי כי הגיהנם הוא מן השניות שאין בו השלמה כלל. ואמר דנפק קוטרא מנייהו בא לומר כי לאלו האנשים ראוי להם הגיהנם לגמרי מכל וכל, לא כמו שאר עבירות אף אם חטא אין הגיהנם מתיחס לו לגמרי כמו זה שראוי לו הגיהנם לגמרי. ולכך אמר דעלה קוטרא משם ושקל גבבא וכו' הכל להורות כי עצם הגיהנם ראוי להם. ומה שאמר דנפיק קוטרא מנייהו פירוש עשן נמשך מן האש של גיהנם, וקרא הגיהנם שפועל ברשעים אש מפני כי האש יש לו תוקף וגדול כחו וכך הגיהנם שהוא דין רשעים יש לו חוזק ותוקף, ולכך הגיהנם שהוא דין רשעים נקרא אש, והתולדה קרא עשן ג"כ לפי שהעשן מתילד מן חוזק האש ג"כ ואין ספק כי הגיהנם שהוא דין הרשעים מתפשט כחו בעולם הזה, כי שולט דין הגיהנם אף בעולם הזה בכמה דברים וזה שאמר דעלה קוטרא מנייהו, ואין כל הדברים האלו גשמיים כלל רק הכל מושכל. וכן מה שאמר דשקל גבבא וכו' הכל ענין מושכל, כי דבר ברור הוא כי הגיהנם שהוא חוזק דין הרשעים הוא נגד המציאות, וזהו ענין הגיהנם שהוא הפסד ואבוד לנמצאים, ולפיכך אמר דמחריך המגיע לשם מפני כי לאלו הרשעים ראוי הגיהנם בפרט יותר, ולכך הם יורדים חיים שאולה לטעם אשר התבאר למעלה מפני שהיו חולקים על התורה שהוא השכל האמתי המחויב, ולכך ראוי להם ההעדר לגמרי עד שאין להוסיף על זה כי התורה היא מציאות מחויב והגיהנם העדר גמור. ולכך אמר דשמע שהיו אומרים משה ותורתו אמת והם בדאים, כי דין הגיהנם היה פועל בהם לגמרי, ודבר זה הוא מברר האמת ולכך היה פועל בהם דין הגיהנם שהוא ההעדר. ובשביל פעל זה שהיה הגיהנם פועל בהם בשביל שהיו חולקים על האמת שהוא מחוייב מוכרח להיות נמצא עד שהתורה היא מחוייב המציאות, לכן היה פועל בהם הגיהנם שהוא הפך זה שהוא ההעדר הגמור, וזהו מברר אמתת התורה עד שהיו אומרים משה אמת ותורתו אמת. ואמר כי כל תלתין יומין מהפך להו גיהנם כבשר בקלחת ואמרי הכי. וביאור ענין זה כי שלשים יום מסוגלים לתורה, וזהו כי בשלשים יום מסבב הירח כל גלגלו וחוזר להקיף כמו בראשונה, ולא תמצא ההקף וחזרת גלגל בפחות, כי שאר גלגלים יש להם זמן יותר להקפתם ומפני כי אלו רשעים ראוים לגיהנם לא מצד מה, ולכך אמר כי מתחדש להם הגיהנם כל שלשים יום פירוש שפועל בהם כל הגיהנם ולא מקצת גיהנם. וזה כמו שאמרנו כי ראוים היו בני קרח בפרט לגיהנם כאשר היו חולקים על התורה וכל דבר שהוא כל יש לו השלמה, והשלמתו הוא כאשר הוא חוזר חלילה כי אז נשלם וחוזר חלילה, ואם אינו חוזר חלילה אין לו השלמה ואם אין לו השלמה אינו הכל, ודבר זה מבואר מאד. ועוד כי כל דבר המתחדש כמו הירח שמתחדש אחר שלשים יום, חדוש שלו הוא אמתת עצם הויתו, כמו האדם שנולד הלידה הוא אמתת הויתו ולא כך כאשר כבר נמצא והוא מוסיף עליו, כגון האדם שהוא מוסיף בגידול אין זה אמתת הויתו. ולזה אמר דמהפך ליה גיהנם כבשר בקלחת כל שלשים יום שמתחדש להם הגיהנם וזהו אמתת הוית הגיהנם שפועל בהם. ואומרים משה אמת ותורתו אמת כי עצם הגיהנם היה פועל בהם, בשביל שהם היו חולקים על התורה וראוי להם אמתת הגיהנם כמו שאמרנו וזה מברר כי משה ותורתו אמת. ואם יקשה לך מה שאמר כל ל' יום ואין שייך ימים בשאול, אין זה קשיא למבין ויתבאר דבר זה במקום אחר, שכמו שיש ימים ממש לבני אדם גשמיים כך שייך ימים לדברים בלתי גשמיים ואין כאן מקומו ויתבאר במקום אחר:

Time is real lee smolin

Guardiann

Time Reborn by Lee Smolin – review
Time is real. An idea physicists regard as heresy is rescued by this American theorist
Ray Monk
Thu 6 Jun 2013 07.30 BST First published on Thu 6 Jun 2013 07.30 BST
Shepherd 24-hour clock at the Royal Observatory, Greenwich

Popularisers of modern physics face a problem that is possibly insuperable. The mathematics that lies at the heart of the subject is too hard for a non-specialist to grasp, and yet, without the maths, the physics makes no sense. When one tries to express, say, quantum mechanics in words, one ends up with statements which, though written in ordinary language, defy comprehension: an electron is both a wave and a particle, subatomic particles can be in more than one place at the same time, and so on. For generations, we readers of popular physics have tried desperately to convince ourselves that we understand such sentences, but we don't really, and we won't until we really understand the theories of quantum physics. And that requires mastering mathematics that is beyond us.

Like most popularisers of science, Lee Smolin reacts to this challenge by just leaving out the maths. "There are no equations," he says in the preface, "and everything you need to know to follow my arguments is explained." But, as Smolin must surely know, without the equations it is impossible to convey everything one needs to know to follow his arguments. This is especially true in his case, because he is not popularising accepted theories of physics; he is putting forward a speculative new foundation for the whole of theoretical physics that challenges much accepted wisdom.

In order to assess the cogency of his ideas, or even to follow the gist of what he is saying, a lot of difficult stuff needs to have been mastered. One needs, for example, to understand the currently accepted "standard model" of particle physics (bosons, hadrons, fermions and all that). One also needs to have some grasp of quantum mechanics and relativity theory and why it has proved so difficult to bring them together to form a unified theory – the formidable problems, for example, of trying to understand the force of gravity (one of the four fundamental forces of the standard model) in a quantum mechanical way. One needs to understand all this, because Smolin's contributions to physics lie at the cutting edge of the discipline; one cannot understand them without understanding the questions that contemporary physicists are wrestling with. Among physicists, Smolin is best known for his work on "loop quantum gravity", a theory that cannot easily be made accessible to a non-specialist audience.

This has not stopped Smolin from trying. His three previous books – Life of the Cosmos (1997), Three Roads to Quantum Gravity (2001) and The Trouble with Physics (2006) – were, ostensibly at least, aimed at non-specialists. Like them, Time Reborn tries not only to convey an understanding of the difficulties faced by contemporary physicists, but also to advance novel solutions to those problems. As it turns out, however, at the heart of Smolin's proposed solutions to what he calls the "crisis of physics" is a philosophical view that should, in principle, be easier to grasp.

The problem here is that the philosophical view for which Smolin is arguing is not one that many non-physicists would find particularly controversial. It is that time is real, a position that Smolin describes as a "revolutionary view", but which, for most people, is just common sense. Of course time is real! For most of us, casting anxious glances at the mirror as the effects of time reveal themselves in the ageing process, it is all too real. To understand why this unexceptional, common sense assertion is regarded as revolutionary, one must, to some extent at least, understand how the world looks to modern physicists.

Fortunately, this can be done without mathematics. Einstein, in a letter to a bereaved friend, wrote (as if it provided some comfort): "People like us, who believe in physics, know that the distinction between past, present and future is only a stubbornly persistent illusion." As Smolin shows, Einstein was not being whimsical here; the view that the passing of time is an illusion is now the orthodoxy among theoretical physicists.

It is Smolin's view that the best hope for a solution to the difficulties that face contemporary physics – for example, the difficulties in bringing gravity into line with the rest of the currently accepted picture of reality – lies in overturning this orthodoxy and reaffirming the view that most of us non-physicists have anyway, namely that "nothing we know or experience gets closer to the heart of nature than the reality of time". In putting his case for it, Smolin says many things that are comprehensible and that, to me at least, seem both true and important.

Among those things is the idea (that Smolin advances brilliantly and persuasively) that the reason physicists have come to reject the reality of time is that they have been bewitched by the beauty and success of the mathematical models they use into mistaking those models for reality. For timelessness, though not really a feature of our world, is a feature of mathematics. Two plus two equals four, but if we ask when or for how long the perplexing (though true) answer seems to be: "Well, always. It is an eternal truth. Time is irrelevant to it." And thus we seem to be driven to accepting the thought that some truths, at least, are eternal. And, if we can have timeless truths in mathematics, why not in physics?

To think like this, Smolin claims, is to forget, or to deny, that the objects of mathematics – numbers, curves etc – do not exist, whereas physics concerns itself with what does exist, and, in reality, in the domain of things that do exist, time is inescapable. So, he insists: "Useful as mathematics has turned out to be, the postulation of timeless mathematical laws is never completely innocent, for it always carries a trace of the metaphysical fantasy of transcendence from our earthly world." He thus presents us with a choice: "Either the world is in essence mathematical or it lives in time."

Some of the most interesting chapters in this book are those in which Smolin traces the history of what the philosopher Edmund Husserl called the "mathematisation of Nature". For Smolin (as for Husserl) the key figures here are Galileo and Newton, the first for discovering that falling bodies are described by a simple mathematical curve, the second for showing that the force that impels those falling bodies along that curve is the same force that impels the earth along its path round the sun and that sends apples crashing from a tree. "By the time Newton had finished," Smolin says, "we lived in a single, unified world," a world "as eternal and divine as a mathematical curve".

Though Newton's theories of gravity were superseded by Einstein's, the world of general relativity, no less than that of Newton's laws of motion, is still, Smolin says, "represented by a mathematical object", and it still invites us to regard the world (mistakenly) as "timeless and pristine". Whether or not Smolin wins his argument with his fellow physicists, the case he makes for saying that when we deny the reality of time, we are confusing a mathematical model with what it is modelling seems to me convincing. Most of us may not need persuading that time is real, but this book goes some way towar
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