Luz Bone

Our sages teach that there is a special bone called a "Luz bone" which is indestructible, for never having taken nourishment from the fruit of the "tree of knowledge". Accordingly, God will use it in the future as the means to spark off the resurrection of the body.

There are Torah sources which identify the elusive "luz bone" as the vertebrae at the bottom of the spine (see "Ta'amei HaMinhagim"). The Ari z"l is quoted as teaching the opposite, that it's located at the top of the spine. To me this reads like two end points or poles which define a line. In this case, it defines the line we know of as the spinal cord.

In "Tal Orot", Rabbi Ya'akov Meir Shpielman explains that both parents produce "seed" (reproductive cells) which are enlivened by sparks drawn from the lower edge of the parents' own souls. These sparks originally reside in the mind/brain, the seat of the soul. They then travel down the spine to give life to each parents' "seed". 

At fertilization, the two sparks, one from each parent, merge to form a "starter soul" for the zygote. As development progresses, the fetus' own soul descends and the "starter soul" remains as a garment around it. This is likely the garment referred to in Tanya I, chapter 2, whose spiritual quality can be affected by the thoughts of the parents during the reproductive act.

So by identifying the  "luz bone" as indestructible and as somehow part of the spine, our sages might really be referring to the reproductive sparks within the spine, as they are sufficiently spiritual to be out of physical reach. Though we bury bodies is ways contemplated to ease their resurrection, sadly there were holy martyrs whose bodies were likely physically destroyed. Yet, even about them we say that their "luz bone" remains. Possibly, this supports the notion that it's not in physical reach. Interestingly, in Spanish "luz" means light, which can also be extended to mean spiritual light.

The idea of a non-physical "luz bone" works nicely with the Ramchal's teaching that before Adam and Eve ate the fruit, they weren't physical as we know it. Rather, their version of physical is what we would consider spiritual (see "Da'at Tevunot"). Therefore, if there is a body part which wasn't nourished by the fruit, it's likely that it did not physicalize together with the rest of their bodies.  

If this understanding is correct, then in the future, the human body will be resurrected by its very own reproductive forces. Whether it will be from what's associated with the top of the spine or the bottom, might be a question of the person's own level of holiness. 

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The Character of Space

Though space exists in the spiritual realms, it does in a way that is qualitatively different than physical space. Rabbi Yehuda Ashlag explained that it's closer to what we relate to as “psychological space”. Psychologically speaking, people who share similarities have the capacity to be close. Those who are dissimilar are considered distant. In that sense two people who live right next door might be considered distant, while two people who dwell on other ends of the globe might be considered close. The basis for this paradox is that spiritual space and physical space operate differently. Since psychology involves the human soul, it’s not surprising to discover that it echoes the spiritual version of space into the earthbound human experience.

When examining Rabbi Ashlag’s concept of how to understand spiritual space, one can wonder why it seems to serve as the law of closeness or distance for countless spiritual realms and then just one realm, our physical realm, suddenly has a different kind of distance and closeness. This exception seems very disproportionate to say the least.  

To appreciate the magnitude of this disproportion, consider why people are inclined to believe in the likelihood of life in outer space. Doesn’t it seem rather disproportionate that only one tiny speck alone in this vastness of billions, even trillions, of light years harbors life? So similarly, doesn’t it seem disproportionate that countless realms have one kind of law for distance and closeness, while just one realm alone out of so many is singled out as a unique exception to bear an entirely different law? What changed that makes distance and closeness in the physical realm different? 

To me, the answer to the question seems simple, more limitation. With more limited space there is not enough room for entities which are similar to bunch up and move out to their own corner nor is there enough room for entities which are dissimilar to move away, avoiding each other’s company. This does not indicate an absence of the tendency. Merely, it’s suppression to one extent or another. 

My example to describe this is to imagine a huge fishing freighter which casts a very wide net in the open seas. Initially, schools of fish which are caught in the net are likely unaware of their situation. The net is so wide and sparsely populated that each school swims in its own area of the net with its own kind - seeking similarity. Eventually, the net gets more and more crowded as more fish are caught. Plus, as hoisting time arrives the net is likely narrowed. During this period there’s less room for fish to keep to their own schools. The space becomes so limited that fish of different schools unavoidably get mixed up together.  

That’s how I understand how a more limited space works to force what’s dissimilar together and prevent what’s similar from bunching too exclusively into their own areas. Our physical realm, by God’s design, has reached a critical point of limitation where this occurs.

Of course this understanding about why space in the physical realm is suddenly different, does not really seem to address framework of space at all. It only addresses closeness and distance within space. What’s similar tends to draw close and what’s dissimilar seeks distance. However, such a concept does not automatically convey that the space within which closeness or distance occur have anything to do with similarity or dissimilarity. The space could be just a passive stage upon which the drama plays out. In that role, theoretically it could be utterly neutral and indifferent to the dynamic interplay of similarity and dissimilarity.

Is this true, could there be a way to understand space as a player in the similarity/dissimilarity dynamics as well? 

Besides the dynamics of similarity/dissimilarity, the framework of space exists differently in different realms. Each realm can be said to have its own character and consequent properties. The inhabitants of a particular kind of space must share in the character and properties of the kind of space they find themselves. In that sense they share a state of similarity with the fabric of space they inhabit.

For example, inhabitants of physical space must possess the character of physicality. Whereas, creatures that exist in a realm of space whose fabric is entirely emotional in nature, must also be composed of emotional fabric. Similarly, creatures that inhabit realms whose space is made of purely intellectual fabric must be of a pure intellectual character.  

So, beings of a particular realm share a similarity to the character of their unique kind of space. This similarity is what places them in their own realm and not in other realms. Thus, the realms themselves are players in the dynamics of similarity/dissimilarity; as entities can only exist in realms which match their characters and not in others which are of dissimilar character. What can be a greater expression of similarity and closeness between two beings than one existing in another, like a fetus in the womb?

Even though one entity existing inside another is clearly a sign of similarity, what particular “concept of similarity” is behind this particular formation? It seems likely it’s a disparity between the two entities’ respective levels of differentiation. Just like a fetus starts off as a single undifferentiated cell of pure potential and then in various stages differentiates out organs, organ systems and limbs, so too this pattern exist through all of emanated and created reality. The fetus merely mirrors an already existing and widespread pattern. 

In the case of a light and a vessel relationship, like with the body and soul, the light is relatively undifferentiated, while the vessel is much more differentiated. This is what makes one a light and the other one a vessel. Thus, instead of the high degree of similarity driving them to be identical to each other, one encases in other (in a manner of speaking). The vessel encases the aspect of the light closest to differentiation, while the aspect of the light which is relatively undifferentiated surrounds the vessel, encompassing it within its energy field. This “encompassing” can also be said to be a kind of “containing”.

Whatever version of space we discuss, there’s a “differentiation disparity” between the fabric of space and what it contains (or encampasses). The fabric of space contains the undifferentiated potential for all which it contains (and much more). The contained entities differentiate out from the very fabric of space itself and as a result are contained by the fabric. 

Obviously, the entire potential contained within the fabric of space does not differentiate. The entities are formed from mere aspects of the vast potential. Overwhelmingly, most of the fabric remains undifferentiated to serve as the fabric of space itself. 

What force stimulates emergence of form from fabric? The answer to that question really deserves its own essay. (A hint can be found in “138 Openings of Wisdom” on the subject of the interaction between the “line of light” and the “afterglow”.)

After all that has been explained, it’s not surprising that the different realms themselves require points of similarity to connect with each other. How else do frameworks of space of different character link up with each other to form that breathtakingly long chain of realms, which flows spiritual light/life down the chain and eventually brings it to the creatures in our physical realm, all the way on the bottom? It must be each realm has a point of similarity with its neighboring realm, where they meet and even slightly overlap. It’s this shared point of similarity which allow the flow of spiritual light/life to pass from realm to realm.

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Paradox

As You are Perfect,

  So is Your Oneness.

As You’re Perfectly One,

  You aren't comprised of parts,

Being You are part-less,

  You don’t begin / You don’t end.

No beginning / No end means,  

  You are Absolutely Infinite.

Yet, as True Infinity,

  You include all parts;

But not fragmented, 

  As separate identities, 

But undifferentiated,

  In a seamless continuum,

With Your Identity,

    In Seamless Oneness.

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The Light of the “Three Weeks”

During the summer, there are three weeks when the Jewish world traditionally goes into mourning. Though many harsh events have occurred during this time throughout Jewish history, the period is primarily bracketed by two tragedies. The first is the Roman breach of the walls of Jerusalem 70CE, which happened on the Hebrew date of the 17th of Tammuz. The second is when the Roman army destroyed the Holy Temple by setting it ablaze, a mere three weeks later on the Hebrew date of the 9th of Av.

On these two days themselves, able-bodied Jews traditionally fast. During the three week span between these dates a variety of mourning practices are observed. 

As was his way to see the positive in everything, the late Lubavitcher Rebbe shared with us that these three weeks do not simply have to be seen as a spiritual “black out”. We can actually fill this period with positive vibes. Behind the perceived darkness, lingers the very light of the Messiah. This period is particularly auspicious to tap into that light. Therefore, among his followers he transformed these three weeks into a program of study about the Messiah and matters related to the messianic era; to focus more on preparation for the redemption. 

This was a paradigm shift away from the previous view, as it looks to the future rather than the past. Of course, the same customs apply and what’s read in Synagogue does not change. However, he showed the way by demonstrating how to change our attitudes towards this period. Yes, we can change our attitudes!

In the perspective of the “three weeks” I was raised with we also mentioned the messianic era. But mostly this period was focused on the sorrows of the past. If anything, any mention the messianic era was employed in the service of intensifying our sense of sorrow and even our sense that we were helpless victims tossed about in the stormy seas of exile and persecution. In my subjective experience, the mention of the Messiah was like someone dangling a candy before a starving child and taunting, “Not yet, not yet...”. Why? Just so the child can experience the painful cravings of hunger all the more.

The Rebbe flipped all this on its head. He encouraged using these three weeks as a means to look forward to the redemption and use it as a program to prepare for an amazingly glorious future. He employed this period’s referencing of the past only to induce a heightened sense and appreciation for the future we are preparing for and looking forward to - not to emotionally self flagelate, but to positively anticipate.

Unlike the old approach which looked to the future to intensify our sense of sorrow over the past, the Rebbe taught us to look to the past to appreciate why we are working for the future ~ and maybe even to enhance the taste of the future in the present. Those preparing the Sabbath meals get to taste from its delicious foods even while it's still Friday afternoon.

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A "Gimmel Tammuz" Dream

Someone I know shared a dream:

A Caribbean man, from either Jamaica or Haiti, was a natural intuitive. He accepted his gift as divinely given and dedicated his life to using it to advise people - guiding them through their journey in time. 

He was the kind of person whom can be seen in town fairs offering spiritual services from a makeshift booth. His tools of trade were various, drawn from his culture: herbs, incense, cards, colored candles, etc. He'd travel from fair to fair; city to city, town to town, outpost to outpost - reaching as many people as he could.

One day, by the vibes of his very own intuition it dawned upon him that the next step on his journey was to join the Jewish People. Being already learned in the Bible and spiritually sensitive, his conversion journey under the auspices of Lubavitch was relatively smooth. Before long, he was a card carrying member of the Lubavitch community and devoted to the Rebbe.

With surprising ease, he adapted his vocation to Judaism as well. Gone were his previous tools of trade. He spoke the language of pure monotheism. When advising, he dressed his insights in words of Torah, mostly Scripture (as that is what he was most familiar with). 

When clients approached, he opened a partition, which opened rather dramatically. It opened as a widening circle, much like the aperture of a camera or the pupil of the eye. 

One sunny day, at a fair, he opened his dramatic partition. Confidence beamed from his face. Suddenly, he saw the Lubavitcher Rebbe approach his booth. The expression on his face went from confident to worried, as if a dark cloud swept across the bright sun.

He cringed and wondered, "Does the Rebbe not approve of my vocation? I tried to make it kosher. If I can't do this then what can I dedicate my life to doing?"

When the Rebbe came face to face with him, to his surprise nothing he was anxious over was even mentioned. The Rebbe asked pleasantly but with authoritative bearing, "Why aren't you quoting more from my teachings and from teachings about the Messiah?"

With that a wave of relief came over him. He realized that his Rebbe did not come to chastise, but to lovingly advise. The Rebbe dropped on his lap a very effective tool, one so obvious that it was utterly overlooked.

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The dreamer wondered, "Why the Lubavitcher Rebbe couched his message in a story and did not relate it to me directly?"

He wondered and wondered, but no immediate answer arrived. Then a few days later, a possible answer dawned on him.

The dreamer is a sensitive person who has emotional trouble handling criticism. For him, it comes off as rejection; either actual or potential.  Possibly, the Rebbe was being sensitive to his emotional needs and shielded him (a) by communicating the message to a third party, namely the dream character, and (b) by having the dream character model for him how to appropriately react.

Upon realizing why a dream character might have been used as his proxy, a wide smile broke out across his face.

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The Soul of Sabbath

My grandparents lived in the L.A. San Fernando Valley. During their final years, I made several trips from the United States East Coast to visit with them. During one of those trips I found Sabbath hospitality about a mile or so away from their home. Not being allowed to drive on the Sabbath, I took a long walk that Sabbath afternoon to see them. I didn't mind the walk. The weather was pleasant and the sites were interesting. 

Upon arrival at my grandparents' home, I was greeted by a young woman visiting from Lithuania, the daughter of one of the household aids. She was studying to be an attorney and was spending time with her mother during school break. She expressed surprise that I had just taken such a long walk, when I could have simply driven. Knowing that she's an "attorney in training" and values law, I shared with her the following. 

The laws of a country do not merely restrict their citizens; they also create a structure which allows for a particular atmosphere - one where a person can viscerally experience the country's ideals, values, culture, beliefs, etc. Successful laws end up creating a particular "feel on the streets", a vessel alive with a society’s spirit. Similarly, the restrictions of the Sabbath are not merely a set of "do not does". Rather, they are structural devices which allow for an atmosphere of peace, tranquility, holiness and contact with the divine. By these restrictions a "body" is formed which allows in a particular kind of soul of holiness, one which is alive and pulsates within the hearts of the Sabbath observant.

The concept resonated well with her and she smiled with appreciation.

Later on, it dawned on me that this concept does not only apply to the Sabbath, but to all of the "do not does" of the Torah. They are structural devices which allow in particular spiritual lights, affording them entry into our lives. 

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Unifications

Rabbi Aryeh Kaplan obm wrote an essay which explains the underlying dynamics of unifications ("Yichudim", in Hebrew). Unifications happen when spiritual forces combine and unify in response to physical occurrences. In their most ideal form, these physical occurrences are the performance Mitzvahs (Torah precepts). If accompanied by certain kinds of Kabbalistic meditations, all the better. In his explanation, Rabbi Kaplan employed a principle popularized by Rabbi Yehuda Lieb Ashlag concerning the difference between how space works in the physical realm and the spiritual realms. In physical space, unrelated entities can move into each other's proximity. When they do, they're said to be close. When they move away from each other they're said to be distant. 

Spiritual space works differently. Its measure of space resembles psychological distance and closeness. Psychologically speaking, two people who share a lot in common are said to be close. Two people who do not share much in common are said to be more distant. So too in spiritual space, entities who more closely resemble each other orientations, styles and goals are said to be closer to each other. Entities who less closely resemble each other's orientations, styles and goals are said to be more distant from each other. 

Everything in the physical realm extends from some sort of soul in the spiritual realms. There is nothing in the physical universe which is not somehow “ensouled”. It's just a question of soul level. For example, the Midrash relates that every blade of grass has an angel causing it to grow. This angel is the blade of grass' spiritual counterpart, its soul. Even a rock has a soul, projecting it into existence. Of course, it's a more limited, lower, soul than one which imparts life to a plant.

When humans bring together physical entities, ideally to do a Mitzvah, they also bring together the spiritual counterparts of these entities. This is true even if these spiritual forces are very distant from each other. Think of the physical side of an entity as a kind of handle extending into the physical realm, which humans can wield. When an entity is moved by its handle the rest of the entity, trailing into the spiritual realms, gets pulled along. So, once the physical sides of entities are brought together, their spiritual sides draw closer and unify regardless of the inherent spiritual distance between them. Once unified, their union gives birth to blessings, which flow down into the physical realm in various forms of benefit for earthbound life. 

The above is a general adaptation and summary of what Rabbi Kaplan explained. Soon after reading his essay, I did an experiment to see what would happen if I tried to unify my own inner spiritual forces by physical acts; namely, with how I studied for accounting exams in college. 

I reasoned to myself that since the brain is the seat of the soul's illumination, my mental capacities are spiritual; at least, in relation to the rest of my body and the rest of what's physical. So, after studying a chapter in the textbook, I performed most of my remaining study by solving practice questions relating to the chapter, counting on physical practice to weave together and integrate what by now had a presence in my mental faculties.  

When a fellow student marveled at how well I grasped the material, I shared with him my secret. I explained to him that actual practice brings together more mental abilities than studying does alone. Of course, one needs to begin by studying. The information needs to be introduced into the brain. But after that initial step, learning by doing is a more powerful approach.

Later on, I also applied this principle to daily meditation - though I had not planned to. At the time, I lived in South Florida. I wanted to meditate in nature. The only problem was that I couldn't simply sit still in one place. The mosquitoes liked me too much! Ouch! More accurately they loved me, kissed me incessantly. I discovered that to be out in tropic nature, I had to on the move or I would be instantly discovered. So, I conducted my meditations by walking the nature trails in a local park, one which extended from the mangrove ecosystem. What I discovered was that the act of walking seemed to help the flow of spiritual insights which I encountered during these sessions.

Some years later, I had to modify my meditative practices again. Sometimes, my opportunities to meditate occurred during the day, when I was out in public. I discovered that the conversation I carry on with God, as the core of my meditative practice, can be done on paper as well. 

Till today I often bring a notebook to a cafe', sip coffee and if asked, share that I am writing my diary - well, in a sense I am. Again, I notice a more frequent access to my depth of self and insights than I would get if I carried on that conversation in my mind alone or even if I had engaged in it verbally (a grade more physical).  The overt physical act of writing is apparently successful in bringing together inner forces of my soul. 

Rather recently, I began to wonder whether there is more to initiating unifications than bringing together physical entities; like an arm, pen and paper. Rabbi Shneur Zalman of Liadi was fond of relating that the angels Michael and Gabriel have very opposite orientations. Michael conveys God’s kindness and Gabriel His severity. Yet, both come together to coordinate and collaborate in honor of God. This seems like a unification initiated from above rather than from below. Interesting. 

This gets me wondering, perhaps even when humans initiate unifications from below, the real unifications really happen from above; as they still require God to stamp His blessings on them from above. I would expect that most dispatches of Michael and Gabriel are really in response to human behavior. Yet, Rabbi Shneur Zalman of Liadi credits their unification to their joint yearning to fulfill God's will, without referencing human behavior. It seems that God alone factors in human behavior when dispatching these angels. It's their yearning to carry out His will, which then in turn motivates them to unify and act.

Accordingly, it makes sense to me that though doing unifications set off identifiable processes whose stages can be "mechanically" charted and explained by those in the know, like so much else (health, livelihood, success, etc.) they really depend on God's blessing to proceed. The presence of identifiable processes is just there so humans can relate and participate. Otherwise, they would be deprived of their co-creative roles, essential to the goals of their creation.

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