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A major
aspect of the future revelations of the Era of Moshiach is that the
miraculous order and the natural order will become one. In this part we
discusses new results in mathematical physics concerning the nature of
matter which parallel this Messianic revelation and prepares us for it.
PART
II: FUSION OF THE FINITE AND THE INFINITE
The Miracle of Atomic Stability
When the fountains of wisdom from below broke open and scientists started
to investigate the internal structure of matter which led to the
development of atomic theory and quantum theory, they found themselves
faced with a wonderous property of matter. The mystery, first described by
the famous Jewish physicist Neils Bohr, was stated by the physicist Paul
Ehrenfest in 1931 as follows: "We take a piece of metal or a stone.
When we think about it, we are astonished that this quantity of matter
should occupy so large a volume. Admittedly, the molecules are packed
tightly together, and likewise the atoms within each molecule. But why are
the atoms themselves so big?..." [1] The question became even more
dramatic than the size of the atoms. Given the strong attraction between
the positively charged nucleus of the atom, due to the protons, and the
negatively charged electrons around the nucleus, Ehrenfest asked,
"What prevents the atom from collapsing in this way?" Thus the
question was, How does the atom remain stable? What is it that maintains
the structure of the atom? The implication of this simple question was far
reaching: If every atom would collapse in this way, there would be no
matter in the universe! In 1925 the physicist Wolfgang Pauli, inspired by
the work of Bohr, formulated a principle which stated that the electrons
had to remain in their orbits in a certain manner. [2] But this principle,
which came to be known as the Pauli Exclusion Principle, merely stated the
fact. It provided no explanation of the phenomenon based on the laws of
physics. The problem came to be recognized as a fundamental problem of
modern physics.
Theoretical physicists, who wanted a mathematically complete answer,
attempted to derive this result from the fundamental equations of quantum
mechanics but got nowhere. Then, in the 1960's, mathematical physicist
Freeman Dyson started to do deeper research which continued until the
present time. Currently this research is being led by mathematical
physicist Elliot Lieb of Princeton University. After working on the problem
for 28 years, and considering cases where matter does in fact collapse
(such as in a very strong gravitational field), he declared, "When you
consider all of the physical forces at work in matter, even in something as
simple as a glass of water, it's sort of miraculous that everything doesn't
just collapse and then, releasing huge amounts of energy, blow up."[3]
Two Types of Miracles
Exactly what kind of miracle this is he doesn't know, but the Rebbe, Melech
HaMoshiach, explains this in the discourse Kuntres Achron Shel Pesach,
5750, [4] which discusses the Messianic Prophecy, "As in the days when
you came out of Egypt, I will show you wonders." In this discourse, the
Rebbe, Melech HaMoshiach, defines two categories of miracles: 1) Miracles
that are obviously higher than nature and 2) Miracles that work within
nature and are covered over by nature. While in the miracles of the first
type the miraculous aspect is more evident, those of the second type have
an advantage in that with these miracles the infinite revelation from
Hashem, which is the source of the miraculous, combines with the finite
revelation from Hashem, which is the source of the natural. The miraculous and
the natural coexist in the same event. In the miracles of the first type,
on the other hand, nature must be broken for the miracle to occur.
To illustrate this paradoxical fusion of the infinite with the finite, the
Rebbe, Melech HaMoshiach, explains that this wonderous state is actually
found in nature itself: "By contemplating the fact that the order of
nature is constant without change...and from the fact that throughout time
the stability of the creations has not weakened...through this we know the
greatness of the Creator - that His power (from which energy comes into the
world) is infinite and unlimited. In spite of the fact that the nature of
the creations derives from a [limited] life force from Hashem... this
regards only nature itself, but the constancy which is in the order of
nature which does not change or weaken derives from the infinite unlimited
power of Hashem....This shows that even the finite life of the world is
connected with the infinite [revelation of Hashem]." [5]
There is an issue here that plays a role both in this discourse and in the
analysis of the stability of matter based on mathematical physics. This is
the principle which the Rebbe, Melech HaMoshiach, brings from Rambam's
Moreh Nevuchim (Guide for the Perplexed), "In a finite body it is
impossible that there be infinite energy." [5a] However, consideration
of this point is beyond the scope of our discussion.
The scientific discovery of this aspect of matter now, like all of the
scientific discoveries since "the fountains of wisdom below"
broke open is a preparation for the revelations of the Era of Moshiach when
"the fusion of the infinite revelation of Hashem with the finite
nature of the world will occur" [6] since "nature itself will be
a recepticle for the infinite revelation of Hashem which will be embedded
in it." [7] and the miracles which are embedded in nature will become
visible as miracles at the same time that they coexist and remain
consistent with nature. This is what the prophet means by saying, "I
will show you wonders."
This change in the natural order will come about as a result of the
elevation and refinement of nature brought about by the dedicated service
of Hashem and observance of Hashem's Mitzvos even when it may go against
one's own personal nature. [6] Changing our personal nature brings about a
change in the nature of the world. We can see from this the extraordinary
importance of the practical observance of the Mitzvos.
Now we see that the fusion of the finite and the infinite is to be found:
1) in the constancy and stability of nature, 2) in the miracles that are
embedded in nature and, 3) later on in the Era of Moshiach, it will be
visible throughout the entire world order.
At this point one may ask a very natural question: This fusion of the finite
and the infinite is impossible! It's not only physically impossible but
even logically impossible - it's self contradictory! How can there be such
a self contradictory combination? How can it be that in the Era of Moshiach
this will be the order of the world?
The Rebbe, Melech HaMoshiach, explains this in the discourse: "The
finite and the infinite are two opposites. Therefore, in order for the
infinite revelation of Hashem to exist in the finite world, the infinite
revelation must come from Atzmus, the essence of Hashem," which
transcends all limitations - both the limitations of the finite and the
limitations of the infinite. Relative to Atzmus, finite and infinite are
equal and can thus coexist. We will discuss this concept more later on. First,
we must make some general comments regarding the Geulah.
Seeing The Geulah
We discussed above the internal conflict between emunah (faith) and
intellect experienced by some Jewish professional scientists. A similar
internal conflict is now going on in the minds of some people regarding the
Geulah.
As is well known, in the year 5751, the Rebbe, Melech HaMoshiach,
announced, "Higia Zman Geulaschem!" - "The time of your
Redemption is here!" Now, more than five years later, some people are
wondering exactly where we are holding in the revelation of the Geulah. On
the one hand the Rebbe, Melech HaMoshiach clearly stated - as a prophecy -
that the Geulah is here, so we must believe it. But must we rely solely on
belief? In characterizing our present time, the Rebbe, Melech HaMoshiach,
did not say that an extraordinary belief in the Geulah is required in order
to accept the fact that the Geulah is here. In fact, he said quite the
opposite:
On 19 Kislev, 5752 the Rebbe, Melech HaMoshiach, made the following very clear
and very strong statement: "In these days - the Days of Moshiach -
which we are now in, all we need to do is open our eyes and then we see
that the true and complete Geulah is already here, literally." [8]
Thus we don't have to rely on emunah to maintain that the Geulah is here.
We can see it with our eyes. Just as in the case of the Jewish scientist
his internal conflict was resolved by doing deeper scientific research,
here too the internal conflict is resolved by doing deeper research into
the world - "opening the eyes". This involves looking at the
world in a more analytical and penetrating manner. But in order to do this
one must be professionally trained just like the scientist must be
professionally trained in order to carry out scientific research. Thus the
first instruction that the Rebbe, Melech HaMoshiach, gave after announcing
that the Geulah was here, was to study all the topics of Moshiach and
Geulah in order to be able to "live with the times" - to
understand the world in this new Era of Moshiach. [9] In other words, we
were instructed to professionally train ourselves in the area of Moshiach
and Geulah.
To be sure, emunah still has a fundamental role in "seeing the
Geulah" since there are aspects of the Geulah that go beyond what we
are able to see and in these areas we must maintain and strengthen our
emunah in what the Rebbe, Melech HaMoshiach, said. Furthermore, when we do
see an aspect of the Geulah, we do not yet see it in its full infinite
glory. We only see some finite expression of it. Thus, again, we must
maintain the emunah that there is more (infinitely more) of the Geulah here
than what we see.
In several cases, the Rebbe, Melech HaMoshiach, himself opened up our eyes
to see the Geulah in the world. Throughout the year 5751, the Rebbe, Melech
HaMoshiach, explained many times that the Pesian Gulf War was the war
predicted in detail by the Medrash Yalkut Shimoni as the war that preceeds
the revelation of Moshiach. While the war at first freightened the world
and threatened Israel, the Rebbe, Melech HaMoshiach, said that the Jewish
people should not be afraid - that there would be a miraculous victory and
that the Land of Israel would remain safe throughout. He emphasized that
this was the sign that the time of the Geulah had arrived. As the Medrash
says, when this war occurs, Melech HaMoshiach will arise and announce,
"Higia Zman Geulaschem!" - "The time of your Redemption is
here!" This was exactly the announcement that the Rebbe, Melech
HaMoshiach, made at that time. That was the revelation of Melech
HaMoshiach.
It is important to realize just how far reaching this is. The Rebbe, Melech
HaMoshiach, explained that by the natural course of events, the Persian
Gulf War would have led to a world war. [9a] Presumably, such a world war would
have been a global nuclear war which would have destroyed the whole world,
G-d forbid. Thus we are now enjoying the benefits of the miracle of this
war not having occurred. Clearly, all other conflicts remaining in the
world are mere "child's play" compared to a global nuclear war.
It may be a bit hard to appreciate this since we are talking about a war
that didn't happen. But all we have to do is think back to a world war that
did happen - World War II - and imagine: What if the revelation of Moshiach
had occurred in 1939 and had miraculously brought World War II to a sudden
halt and prevented the Holocaust from happening....
The freedom of the Jews to leave Russia and go to Israel as many thousands
of them did, was the beginning of Kibutz Galuyos, the Ingathering of the
Exiles. The characteristic of this exodus which clearly defined it as part
of the fulfillment of the prophecies of the Ingathering of the Exiles was
the fact that they were free to leave in a pleasant and peaceful manner
(i.e. not in a manner of escape) and with the assistane of the Russian
government! [10]
The declaration by the heads of state of the major world powers (in Feb.
'92) that they were going to reduce arms production and increase food
production for the world, was the beginning of the fulfillment of the
Messianic prophecy of Isaiah, "And they shall beat their swords into
plowshares." [11] At our Moshiach and science conference in 5753 on
the theme "Bringing Moshiach Into the World of Science", Rabbi Dr.
Naftali Berg z.l. who was the Director of Research of the Advanced
Technology Office of the Army Research Center at the Pentagon, spoke at
length about how the beating of the swords into plowshares - the
transformation of military technology into peaceful technology - is an
ongoing process at the Pentagon. He focused particularly on this
administration's new "dual use technology" policy which requires
that any new technology researched for military use must be simultaneously
researched for peaceful use. Thus there is no longer any pure military
technology.
Another example of beating swords into plowshares is a new design for a
nonproliferative nuclear reactor, designed by a nuclear engineer at Tel
Aviv University, Prof. Alvin Radkowsky. Some twenty years ago, he met with
the Rebbe, Melech HaMoshiach, for 45 minutes during which time they
discussed many matters of science and he received the blessing of the
Rebbe, Melech HaMoshiach. After that he moved to Israel where he began the
design of this new nuclear reactor which uses thorium as its primary fuel.
If successful, it would supply cheap nuclear energy to all nations of the
world without fear of the materials being used to make weapons. Radkowsky
himself sees this as part of the fulfillment of the prophecy of
"beating swords into plowshares." He was interviewed in
connection with our conference in 5754 on the theme "Seeing Moshiach
Through the Eyes of Science". The president of the Radkowsky Thorium
Power Corporation and a company physicist spoke about the project at our
conference.
In addition to the specific information about the presence of Geulah in the
world that the Rebbe, Melech HaMoshiach, conveyed in each of these cases,
he was actually opening our eyes - training us how to look at the world
with eyes of Geulah.
We, as professional scientists, in addition to the above, have the
imperative to look deeply into the course of the development of science in
recent years and see how the sciences themselves are converging to the
"truth of both the principles and the details" of the Torah and
preparing us for the revelations of the Era of Moshiach.
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NOTES:
1. Quoted by Dyson and Lenard in Journal of Mathematical Physics, August,
1967
2. R. Eisberg and R. Resnick, Quantum Physics of Atoms, Molecules, Solids,
Nuclei and Particles, 2ed, Wiley, New York, 1985, p. 309
3. "Stability of Matter" in Science News vol. 148. pp. 252-3
(Oct. 14/95)
4. Sefer HaMa'amorim Melukat vol. 4, pp. 225-234
5. ibid. p. 228.
5a. ibid., Note 30 from Moreh Nevuchim Part II, Introduction 12
6. ibid. p. 233
7. ibid. p. 231
8. Sefer HaSichos 5752, vol.1, p. 173
9. Sefer HaSichos 5751, vol. 2, p. 691-2
9a. Open letter of 25 Adar, 5751
10. Sefer HaSichos 5752, vol. 2, p. 441 and several earlier Sichos of 5752.
11. ibid. p. 362-376
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