“If/Then” Coding

 Judaism teaches that one’s destiny for the year is determined on Rosh Hashanah, sealed on Yom Kippur and still open even more blessings till the eighth day of Hanukkah. 

Sometimes people wonder whether their holy intentions, good deeds and prayers can change anything after that.

My thoughts are as follows. If a computer program can be rigged with a series of if/then statements then certainly the divine plan for our year can be similarly rigged in such a way. If humans can do it, then certainly God can too. Thus, I am hopeful that God’s annual plans for us are sufficiently flexible to respond positively to our changes in spiritual direction.

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Beyond 7

Which classics of art and music will endure once humans see more than seven colors and hear more than seven notes?

Hmmmmm…

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Once (Again) Geocentric

Preface:

What I write here is my hypothesis, not my conclusion. However, since I write more fluidly from the voice of certainty than of uncertainty, please forgive me in advance if the following reads like my conclusion.

I believe that since God looked into the Torah to create the universe, using the Torah as its blueprint, one can glean knowledge of the universe from an in depth understanding of the Torah’s mysteries. I do not necessarily consider myself worthy of discovering these connections. However, what I am about to present, I did not seek. Rather, it came to me spontaneously in the midst of study. Therefore, I leave it to the foremost sages of Kabbalah to determine whether what I present is correct. If correct, one day scientists (who by then may be Kabbalists) will confirm it too.

One may ask, why do I write what I cannot be perfectly certain of? I do so in the spirit of, “It’s not upon you to complete the task. But, neither are you free to desist from it.”(1)

Still, even while accepting my own reservations, I humbly implore God that what I am expressing is the truth. I sincerely hope it's the truth.

Chapter 1

While Adam and Eve strolled the Garden of Eden, the universe was not yet physical. It materialized into its present physical form when they ate from the forbidden fruit. (2)

If the universe Adam and Eve inhabited was not physical, then what was it? It was highly spiritual. Interestingly, the realm inhabited by the snake was not physical either. It too was spiritual, though it was much closer to being physical, as it was spiritually lower. The tree of knowledge served as a tenuous link between the two realms by which the snake could make contact with those who approached the tree.

As a result of eating the forbidden fruit, the two realms mashed and mixed together into a single realm becoming the physical universe we know of today. This is how Adam and Eve were "chased out" of the Garden. (3) The world around them simply became physical. It was no longer a “garden”. Obviously, Adam and Eve no longer looked the same either. Previously, they were clothed in spiritual light. Now, they were clothed in skin. (4)

Although I have not seen this written anywhere, it's my own understanding that the reason why mixing the realms made our universe physical is because Adam and Eve’s realm and the snake’s realm were very incompatible with each other. Imagine bringing together two dancers trained in very different styles of dancing to dance with each other. Their tedious efforts to synchronize their movements will slow them down. Similarly, the elements of Adam’s realm and the snake’s realm were so vastly different that they didn’t “dance well together”. Each slowed down the other. The slower the movement the more concrete an entity becomes. For example, solid is harder than liquid, gas or energy because the molecules in solid aren’t moving as freely. As molecular movement slows down, substances harden, becoming more concrete. (5)

Since Adam and Eve were not initially created physically, but rather as inhabitants of Eden, it logically follows that their experience of space and time was also very different from our own. In our current state, we are incapable of understanding what space and time was like for them. The very same notion in its own way applies to the space and time in the snake’s realm as well. Their experiences of space and time there were unique to each of their respective universes.

Chapter 2

There was something else very unique about Adam and Eve’s Edenic dwelling. It literally sat in the very center of the entire creation, like the hub of a giant wheel.

Jewish mysticism has a layered view of the universes. According to this view the universe is conceptually depicted as layers of an onion. (6)  There is a large outer sphere encompassing a slightly smaller sphere, which in turn encompasses an even slightly smaller sphere. This process of “sphere within the sphere” continues until reaching the center sphere – which at the time of creation was Adam’s and Eve’s universe. A two dimensional representation of this would look like a classical archery target with our universe being the bull’s eye. Each of these spheres is referred to as a “universe”. (7)

Naturally, each universe is inhabited by creatures that match its own spiritual level. Accordingly, angels inhabit outer universes and animals inhabit the innermost one. This establishes a spiritual hierarchy of universes and creatures, a spectrum with those higher up having much less limitation and those closer to the center beginning to feel the crunch of limitation. This progression continues until the centermost universe, where the crunch is most intense. Levels of “freedom versus limitation” is a clear distinguishing factor between beings inhabiting universes of different levels.

The Eden in which Adam and Eve strolled along was nested like a glistening pearl in the center of all universes. As the center of all creation, the attention of all creation was centered on them. Once they ingested the forbidden fruit, their universe mixed with the snake’s. Consequently, their universe densified into physical form and was pulled off center, entering a state of exile. It turned physical and was dragged off to the side of emanated/created reality. Sidelined! (8)(9)

Everything in Kabbalah tends to be a repeating pattern. Following along with the style of these patterns, it makes sense that if the universe which contained Eden was sidelined, then Eden itself was sidelined within its own universe. Like shapes in fractal mathematics, in Kabbalah, macro and micro levels tend to mirror each other.

So, what happened to Eden? Well, it became what we call today planet earth. Originally, this entity sat in the center of the universe. It was not a planet, a star, a galaxy or anything else known by today’s astronomers. After eating the fruit, it degraded into a “planet”, a word which derives from the Greek word for “wanderer” (10), and it wandered off into a state of exile.

Clearly, the Torah teaches us that there were astronomical bodies at the time Adam and Eve inhabited the Garden of Eden. But, nowhere does it say that the Garden of Eden existed as an entity like the other astronomical bodies. Only, upon degradation did the Garden of Eden turn into a planet, a wanderer.

This transformation of Eden paralleled Adam and Eve’s own transformation. They lost something of their original divine radiance to become more animal-like. (11) The universe’s constellations relate to animal nature. That’s why they’re called Zodiac, sharing the same Greek root as the word Zoology. Now, their habitation was tossed into exile, among the wider field of constellations, wandering among the very energy centers transmitting vibes of animal nature.

The situation was the reverse of the original state. Whereas, once everything orbited around the original habitation of humanity, now planet earth was reduced to orbiting some of its previous orbiters and even orbiting an orbiter of an orbiter. Thus, earth now orbits the sun and the sun is on its own track orbiting something else.

This is another symptom of the exile. It reminds me how the true center of humanity should be an amazing Torah sage. All humanity should orbit around such a person to receive from his spirituality and wisdom. Instead in his own generation, the great Maimonides was forced to orbit around the Grand Vizier al-Qadi al Fadil who himself orbited around Saladin. Not to disparage these men at all, but if humanity were in a truly elevated state, it’s the great Torah sage who is the center of humanity’s attention, not great warriors. He’s either the Messiah or a Messiah-like figure whom they serve with warrior-like gusto.

Chapter 3

Rabbi Moshe Chaim Luzzatto reports that the physical nature of our universe will remain until the year 8,000 on the Jewish Calendar. (12) We’re now in the year 5,782 and we have a tradition that the Messiah is supposed to arrive at any time before the year 6,000. So, how will a messianic era occur without the universe sublimating its physical form and without earth returning to its place in the center?

The answer is that the messianic era occurs in stages. Until the year 8,000 there will be many stages. Each will be a vast improvement over the previous one. Among these stages is the arrival of the Messiah, followed later by the resurrection, followed later by a period where the soul dominates the body, etc. These series of transformations represent a transformative journey. Human destiny is not a goal, rather it’s an ever improving journey through time, space and soul.

At some stage in the journey, we’ll be back to where Adam and Eve were when they strolled the Garden of Eden. But even that’s not the destination, as the journey pleasantly continues on, on and on ...

Chapter 4

Kabbalah teaches that when a lower universe emerges from a higher universe, the higher universe continues to exist. It does not go away. Like a mother nurturing a child she birthed, the higher universe continues to provide for the lower universe, in the form of spiritual light, life, wisdom, influence and abundance. Therefore, Adam and Eve's universe co-exists with ours, nurturing it, a state which will continue until our universe merges back into the womb of its source universe.

For centuries, maybe longer, astrologers wondered what is the basis for astrology, by what means does it work. Certainly, the question is stronger post-Copernicus when the geocentric Ptolemaic model of the universe is no longer popular, as astrology seems to fit better with the Ptolemaic model.

It's interesting that the great Torah sages of the past were also invested in the Ptolemaic model. One may dismiss this by quoting Rabbi Moshe Chaim Luzzatto's essay on Aggadot that our sages often used the sciences of their day as parables to convey mysteries of Torah, but that does not necessarily mean that they endorsed the ideas they quoted. (13)

However, I would like to suggest the possibility that the Ptolemaic model reflects the universe of Adam and Eve, which still continues to exist on its own level. Somehow either Ptolemy and/or earlier masters intuited this model. There was something more than just celestial calculations at play. The astronomy/astrology he wrote about functions from the level of Adam's and Eve's universe. Then from there, as a mother nurturing her little child, its influence and abundance flows down to our own.

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Endnotes:

1) Avot 2:21

2) “Knowing God’s Plan”, a translation of Rabbi Moshe Chaim Luzzatto’s “Da’at TeVunot”, Feldheim Publishers, 2016, see pages 320, 440 and 441. Also, see the Ari z”l’s “Shaar HaPesukim”, Siman 2, Discourse 3.

3) Genesis 3:23

4) “Ben Ish Chai” commenting on the Torah portion of Braishit (first year).

5) I subsequently received oral confirmation for this idea from a known Kabbalist. (I just don’t know whether I have permission to publicize his name.)

6) A note to those studying Kabbalah: I am only discussing sefirot igulim here – as they are the chambers which are inhabited by beings.

7) “Sefer Etz Chaim”, “Shaar Igulim V’Yosher”

8) Along with several surrounding universes, affected by association.

9) See Page 3 of Rav Yaakov Akiva Shisha’s diagrams for his commentary on “Otzrot Chaim”. It’s diagram 1. Also, see its footnote # 8. Also, see Rav Shisha’s source, “Eifah Shelaima” to “Sha’ar HaNikudim”, chapter 3, section 1.

10) “The American Heritage Dictionary of the English Language”, by American Heritage Publishing Co, 1969, Page 1002, see entry to define “Planet”.( Remember that a Torah scroll written in classical Greek is considered Kosher. Accordingly, this language might be somewhat reliable for deriving spiritual meanings.)

11) See “Pri Tzadik” of Rebbe Tzodok HaCohen of Lublin on the Holiday of Tu B’Shvat where he quotes the Midrash which describes Adam’s anguished cry of being reduced, no longer being nourished exclusively from trees, but now having to eat what grows from the ground like an animal.

12) “Sefer HaK’lalim, K’lalim Reshonim”, see section 9. In the Friedlander edition page 254.

13) "The Elucidated Maamarei HaRamchal" by Rabbi Moshe Chaim Luzzatto, Elucidated by Rabbi Abba Tzvi Naiman, a project of the Zichron Yaakov Eliyahu Fund, published in 2014. See pages 207 and 208.

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Purity of Imagination

Emunah [faith] is the initial spotting of holiness upon the screen of a purifying imagination. 

As purity increases, richer spottings of Ruach HaKodesh [divine inspiration] may follow next, a thick layering of holy intuition.

Further purification may polish the screen, so brilliantly, that it reflects images of Nevuah [prophecy], in the ripeness of time.

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An Inside Job

Cozying around a friend’s Shabbat table, I met a fellow guest. She had converted to Judaism and became an ardent follower of Breslov teachings. I asked her, “What’s the difference between what faith meant in your former religion and what it means to you today in Judaism?”

She responded, “It seems to me that in my former religion, faith was something imposed upon me from the outside. In Judaism, faith [Emunah] seems to come from the inside.”

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Imagination

The extent of one's Emunah depends on the purity of one's imaginative faculties.

~Rebbe Nathan of Nemirov

Torah from Outer Space

Years ago, I read the following Q&A posed by Rebbe Tzodok HaCohen: 

If God created the universe for people to live the Torah, why is the universe so massive, wouldn’t a much smaller universe do for such purposes? 

He answered: One day we’ll learn new mysteries of Torah from what’s discovered in outer space.

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To Coalesce the Seas

The Zohar’s prediction came true that circa 5,600 on the Jewish calendar the “floodgates from above” and “wellsprings from below” will open up and flood humanity. The flood it referred to is a flood of two types of wisdom. The “floodgates from above” refers to the mystical wisdom, the Kabbalah. The “wellsprings from below” refers to the various secular wisdoms, such as science, medicine and technology. 

This flood has produced seas of wisdom which have been growing and growing ever since. There are educational institutions dedicated entirely to mystical wisdom and those dedicated entirely to secular wisdom. Each side seems to be growing in near isolation from the other. 

I wonder when a unique institution which will blend the two of them together will be formed. Isn’t it time for the two seas to coalesce into one greater sea, one more potent and glorious than the sum of each alone? 

It’s understandable that a boy and girl require years to grow and develop in isolation from each other. They can’t be introduced at infancy or even in late childhood, as that would be counterproductive. They need time to mature, to become properly polar opposites to each other. But, at some point marriage is truly meant to happen. There needs to be a marriage here between mystical and earthly wisdom. They’ve been in isolation from each other long enough, a state unhealthy to maintain longer than absolutely necessary.

Who's the matchmaker? Which institution wants to take up this historic role, one which will forever ensconce it in the annals of humanity?

Just asking … don’t rush all at once. After all, it’s only the very destiny of the entire human race which is at stake here, a minor concern. Right?

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Sukkah

Have you ever wondered why was it ok to have a Tabernacle in the desert, outside of the Holy Land? I have wondered for years. Of course, there's the simple answer of that's what God wanted. While true for every Mitzvah, I craved an answer which addresses this one uniquely.

Recently, my yearning to know was answered by the Zohar in Emor which describes the unique role of the clouds of glory. Apparently, the atmosphere of the desert was spiritually impure, much too impure for a Tabernacle. The clouds of glory surrounded the encampment from all sides, enveloping it in an energy field of holiness and thus, served as a enroute proxy for the Holy Land, allowing the Tabernacle along with all its rituals to function. 

The sukkah is a vessel to receive  the clouds of glory. They may be invisible to us, but to the spiritually sensitive eyes of our ancestors (and even their foes) they were highly visible.  The sukkah forms an area that even in diaspora carries the holiness which once enveloped our ancestors in the desert. Those tuned in can feel it. It's literally a divine embrace. 

Normative resistances to spiritual elevation are utterly absent in a sukkah. Every act we do in a sukkah is vastly more enveloped in holiness than it would be outside of one. It's an atmosphere reeking with spiritual transparency! If this is true even for seemingly mundane activities, such as eating and sleeping, how much more so for openly holy ones such as meditation, prayer and Torah study!  

Imagine, how much higher you can ascend in meditation while in a sukkah!

Imagine, how much clearer is the mind to absorb Torah concepts while in a sukkah!

Imagine, how much easier it is to emote a sincere prayer while in a sukkah!

Imagine, how kindness flows with an unusual  ease while in a sukkah!

So, let's appreciate the gift of the sukkah and spend as much time as possible in them. Chag Same'ach!!!!!

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Center Point

Rabbi Isaac Luria explained that the nascent beginnings of created reality occurred in the "center point" of the Infinite Light. But how does Infinity have a "center"?

There are two answers which I have traditionally heard.

1. It means an apparent center. If an observer could have stood on the spot at the moment of the event and looked all around, it would seem like the center of the Infinite Light. 

2. It does not mean the center of the Infinite Light at all. Rather, it means the future center of the "vacated space" after it has expanded outward ten times. 

What's written in works of Torah often has multiple meanings, all simultaneously true. So, while I cherish the two explanations above, I would like to offer a third explanation which I find more personally satisfying. Firstly, it will refer to a real "center", not an apparent one.  And secondly, it refers to a "center" actually within the Infinite Light; which fits better with the more straightforward understanding of the Lurianic text.  

The Infinite Light seamlessly contains all which will follow. This includes the notion of "center", which also implies the notion of beginning and end; i.e. the basic features of all which bear limitation. To prepare the groundwork for creation, the first stage was to bring forth this notion of limitation, "center", from its nullified state within the seamlessness of the Infinite Light. Once the basis for limitation has been brought forth, the creation could begin.

It seems to me that this is the notion of "center" to which Rabbi Isaac Lurianic was most directly referring to. 

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Consciousness

Somebody asks on Facebook whether God has consciousness.

My response:

This question reminds me of Psalm 94:9, "Does not the One who plants the ear, hear and the One who forms the eye, see?" As an extension, I would say, "Is not the One who gifts consciousness, conscious?"

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Personal & Communal Prayers

Rebbe Nachman taught that it's good for a person to have a non-structured conversation with God on a daily basis for about an hour - a time for personal prayer. I find, for myself, that one of the interesting affects of this practice is that it improves my communal prayer as well.

Why?

My soul seems to yearn for both kinds of prayer. And by allowing each it's own outlet, the other has breathing space to flourish on its own unique terms.

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The Main "Shechinah"

 

God's revelation which fills the world is known as the "Shechinah", from the Hebrew word "Shochen" which alternatively means neighbor or to dwell. The idea is that God, so to speak, dwells in a sacred place. As the Lubavitcher Rebbe pointed out, during his inaugural address (upon accepting his role), the term "Shechinah" is a very relative term. Each level of reality has its own level indwelling divine presence.  Even on our lowly earthly level the "Shechinah" is more powerfully present in certain places than others. There's an unequal distribution, leading to certain areas being holier than others. Generally speaking, the higher the level of reality the more intense is the revelation of God's presence, the "Shechinah".

Yet, during the address, the Rebbe hit his audience with a surprisingly new and astounding concept. He went on to explain that though there are many, many levels of "Shechinah", counterintuitively the highest level of "Shechinah" is destined to dwell in the lowest possible receptacle; namely, on our earthly level, within us and amongst us. He referred to this highest level as the "main Shechinah" and identified it with a yet to be manifest level of the Infinite Light.

Furthermore, he noted that earth-based consciousness shares something in common with God, an absolute sense of independence. In theory, one can look about the physical universe and never realize that it's existence depends on a higher source. Other than God Himself, no entity in all the other levels of reality exist with such a feeling. There are no atheists among the angels, even among the lowest of them. While it is true that the capacity for such a feeling is produced by an illusion, still its existence needs to be sourced somewhere above; following the mystical principle of, "As below, so above". By process of elimination, there is only one available source for this sensation, God Himself. 

Diverging from the Rebbe's explanation to introduce a compatible principle I learned from the Ashlag school: In spiritual space, similarity affects closeness and dissimilarity affects distance. All spiritual levels of reality is dissimilar to God in a major way, as they all feel that their existence is dependent on an entity beyond. It's only earthly reality, with a blatant no strings attached sensation and attitude, who share a bond of similarity with God Himself, as expressed in the "Main Shechinah". Though this sensation and it's resulting attitude is the product of an illusion, it's still a manifestation of a truth existing in God Himself.

How does the highest revelation reaching the lowest receptacle possibly play out in the cosmic system of Lurianic Kabbalah?

What I am about to present is likely "too high for me". I will do my best and leave it to the great sages of Jewish mystical thought to determine whether what I present is the truth.

Going back to the cosmic beginnings as described in the work "Etz Chaim", at first there was only Infinite Light. Then the Infinite Light withdrew in uniform fashion, leaving a spherically shaped empty space; whose purpose was to house all subsequent levels of reality, spiritual and physical. 

(Obviously, this description cannot be literal, as it suggests the development of a gap within the Infinite Light, which would undermine the whole notion of infinity. Jewish mystics have wrestled with this problem for centuries. Most have concluded that from the perspective of the Infinite Light, the withdrawal never really happened. Thus, the Infinite Light remains whole without any gaps. However, from the perspective of created beings the withdrawal of the Infinite Light feels real. It's like the relationship between a dream character and a dreamer. From the dream character's perspective, the dreamscape is real. From the dreamer's perspective, it never really even happened. In solving this paradox, the Jewish mystics came up with the original theory of relativity.)

After the withdrawal, a lingering trace of Infinite Light remained behind; an afterglow of what once was. There are two ways to view this afterglow. The usual view is that it's just the insignificant leftovers of the Infinite Light. The way one Kabbalist described it to me is to imagine the immense ocean. Within that vastness exists a tiny air bubble. Contained within that tiny air bubble is a slight wisp of moisture. That slight wisp of moisture in relation to the great ocean is a parable to the relationship between the afterglow and the Infinite Light. 

However, the Lubavitch school prefers a different way to view the afterglow. It's a survivor! It survived the withdrawal, indicating that it was much too powerful for the withdrawal to have any affect on it. Thus, it must derive from the highest aspect of the Infinite Light. In effect, the whole process of the withdrawal acts a distillation of the Infinite Light to bring forth the afterglow - a distilled essence!

Combining the view of the Lubavitch school with the notion that the withdrawal of the Infinite Light repeated another nine times, it might be possible to say that the level of afterglow present in our physical universe is a distillation of a distillation of a distillation... or an afterglow of an afterglow of an afterglow... Here's how.

Reb Shlomo Antebi taught me that the withdrawal repeated another nine times. As with a trunk of a tree, each expansion outward left a ring in its wake, which delineates the previous outer boundary. However, unlike a tree where the rings are cylindrical, here the rings are entirely spherical; roughly like the layers of an onion. This demonstrates that the previous outer boundaries never entirely disappear (and indeed they play a role later on in the cosmic process serving as channels to guide the lights of the "circular sefirot" in a circular/spherical manner).

From the outside, what motivated another nine withdrawals of the Infinite Light or from the inside, nine outward expansions of the afterglow?  I cannot say for sure. However, with God's help I tentatively posit is that just like so much else in the cosmic process what first appears on scene requires further refinement to remove what does not entirely belong. Thus, it's possible that the afterglow came mixed in with strains of divine light which did not entirely feel capable of carrying on without a dependency on, a connection with, their origin beyond the outer membrane of the emptied space. 

In response, these strains of light pulled away from the center and congregated along the inner wall of the membrane, pushing outward to their source - just like one banging on the wall of a trap hoping that someone outside will respond. In response, the Infinite Light on the outside withdrew again. In the wake of its withdrawal, new kinds of afterglow lights were introduced into the emptied space, which unified with some of the strains who yearned to return back to the Infinite Light; pacifying them. 

However, not every strain was paired off. Accordingly, the processing repeated itself again and again. Each time, some level of internal afterglow was matched up with a newly introduced level of afterglow and thus, pacified. The process that I imagine in my mind at this moment could be even more dynamic than this. It could be that some of what was "introduced and matched" soon lose their state of satisfaction and push outward for something more. Pretty soon what was a single sphere of emptied space, filled with one generic grade of afterglow, expanded into series of ten concentric spheres, each filled with its own unique grade of afterglow. Thus, the afterglow redistributed with only the strain bearing the greatest sense of independence nestled in the center of all the surrounding spheres; for it has not moved from its place to seek connection. Such is the nature of being independent. 

Perhaps, there was a limit to how many times the membrane around the empty space could stretch outward. Accordingly, the Infinite Light's efforts to satisfy any further needs for connection required a new approach. Thus, a thin tenuous channel of light was introduced into the empty space. Still, centermost sphere where the afterglow is strongest resisted the inflow of this channel of light. Feeling highly independent, she did not yearn for even a connection flowing downward into her zone. Rather than passively receive it, she actively resisted it by enclosing herself in a protective husk. Who is she holding out for? Whose her true match?

She loyally awaits an aspect of the Infinite Light which reflects God's own sense of independence, what the Lubavitcher Rebbe referred to as the Main "Shechinah". It's what she's uniquely a vessel for. When that unique aspect flows down the channel, she opens up. Thus, at that time God's own sense of independence will be manifest down here. 

What's our contribution to the process? Holy folly! 

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In the Garden

In the Garden of Eden, all food was fruit. One would eat fruit and instantly enlighten with new knowledge. The two acts, eating and learning, parted ways only afterwards.

~Rebbe Tzodok HaCohen

י-ה-ו-ה (the ‎"Essential Name") ‏

The other week's Torah portion begins with God telling Moses, "I appeared to Abraham, Isaac and Jacob with the name א-ל ש-די (literally, "Almighty Power"), but by name י-ה-ו-ה (the "Essential Name") I did not become known to them." (Exodus 6:3)

 I have a few questions on this:

 1) The name י-ה-ו-ה denotes God as He chooses to act beyond the constraints of nature. Can we truly say that the supernatural miracles which our Patriarchs benefited from were not considered "above nature"?

 2) In Judaism the prophetic experience is very tied in with the name י-ה-ו-ה. To the best of my knowledge, our Patriarchs were second only to Moses in prophecy. How could they not have had encounters with the name י-ה-ו-ה when they entered into prophecy?

 3) It seems likely that what God was relating to Moses was not only for him, but for the entire Israelite nation. How can ordinary Israelites be treated to a spiritual experience which was denied to the Patriarchs, when the Patriarchs were much greater prophets than they were?

Perhaps, an answer could be that when God addressed Moses, He was not referring to the revelation of the name י-ה-ו-ה in the higher worlds, as experienced in prophecy. Rather, God was referring to the consistent revelation of His name י-ה-ו-ה down here on earth.  The consistency of this name's earthly revelation did not happen for the Patriarchs, even with occasional miracles. It's a consistency which can only occur through the Torah.

The ability to access God as He acts "down here" by the name י-ה-ו-ה, began during the period of the Exodus from Egypt, when the Torah began to become a reality in every Israelite's life. Through the Torah, every Israelite was given the ability to access God as He is beyond nature even if His own response ends up clothed within nature.

This has nothing necessarily to do with being "spiritual". The name י-ה-ו-ה is about having a close relationship with God. It's about love! Often, what's "spiritual" is another version of the natural, which simply plays by a different set of rules and considerations. That kind of "spiritual" was the expertise of Pharaohs' sorcerers. Hence, it's not surprising that Pharaoh did not know God's name י-ה-ו-ה. 

However, when someone is in a relationship with God and knows that nature is just Him presented differently, then it seems to me that such a person is experiencing the name י-ה-ו-ה. Even within nature, such a person has an active relationship with God's reality beyond nature.

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A Golden Mountain and Pearl Castle

In the first of thirteen tales authored by Rebbe Nachman of Breslov, there is an image of a golden mountain and a pearl castle. There, a lost princess awaits discovery by the King's, her father's, viceroy. After a couple of near misses, part of an exhaustive and adventurous search, a wind eventually carries the viceroy to the place of the golden mountain and pearl castle. There, Rebbe Nachman assures us that he finds her, though he does not explain how. My hunch is that he left that part of the story for the Messiah to fill in.

The imagery of the story is beautifully explained by successive generations of Rebbe Nachman’s followers. However, recently there dawned on me a new interpretation of the golden mountain and pearl castle; one which uniquely resonates for me and seems entirely consistent with Rebbe Nachman’s teachings.

The golden mountain might represent Torah and the pearl castle might represent prayer. Gold is a precious item which is produced by a process of continual refinement. It’s melted, melted again and again until reaching a state purity which utterly abandons any trace of impurity. Only then, is it considered suitably precious. Such is the nature of Torah. It’s a continuous discussion and debate, a purification process which abandons any trace of falsehood, to expose God’s truth for humanity.

In contrast, a pearl is created around a speck of impurity. It's creation is stimulated by an oyster protecting itself from being irritated by the impurity. Despite its exquisite beauty, at the heart of a pearl lay its impurity; entirely intact. Such is the nature of prayer. It builds around what irritates a person. Prayer does not wash or burn away the impurity which stimulated it. Quite the contrary, prayer incorporates it and builds layer upon layer around it.

Thus, the golden mountain and pearl castle, represent the twin forces of Torah and prayer; the unity of mind and the heart reaching out to God, each in their own style. 

Though the story does not literally say it this way, I imagine that the pearl castle is perched on top of the golden mountain, the way the Holy Temple is perched on top of Mount Moriah. This would place what’s constructed of pearl above what’s solidified of gold, indicating in a certain sense, a supremacy of prayer over Torah. Perhaps, the supremacy comes from prayer’s ability to include impurities in a way which Torah can’t; thus, elevating what’s truly lowly.

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