G-d and Nature

Our Sages taught:2 “Everything that G-d created in this world, He created solely for His honor.” Thus, although the world by nature conceals G-dliness (hence the Hebrew word for world, olam, is etymologically related to the word for concealment, helem,3 nevertheless, everything in the world was created in order to reveal G-d’s glory. This revelation is to be accomplished by people, primarily by the Jewish people, who are to use the contents of this world for G-dly purposes.

The foremost quality created by G-d is human reason. All of the constraints of logic are created by G-d. And since He created them, it follows that the Creator Himself is not bound by those constraints. In essence, the Almighty is entirely beyond reason. Hence the Rashba4 ascribes to G-d a paradoxical quality referred to as the “impossibility of impossibilities,” i.e., that nothing is impossible for Him. This may seem at odds with the views of several Jewish philosophers who write that some things are impossible, so to speak, even for G_d. For example, that one cannot ascribe to G-d two opposites at the same time, such as declaring Him to be both “riding and not riding.” However, these philosophers were not talking about the very essence of G-d, but rather about levels of revelation, wherein He has already limited Himself to various constraints, such as those of logic. Thus, in essence He is not limited, but in expression, He is.

For instance: The logical reasoning we use as proof that G-d must be constantly involved in recreating the world at every moment5, and all of the logical explanations put forth to explain how exactly that creation ex nihilo occurs, are all based upon the rules of logic that G-d created. Since he is not bound by those rules, He could, in fact, have created the world in a completely different manner. Indeed, the fact that we can even discuss creation in terms of logic is only based upon the fact that we know that G-d decided to create and direct the world in accordance with those rules.

G-d chose to create the world in a manner that His creations would be able to relate to, and at least partially understand. He informs us in His Torah that He opted to constrain Himself, and He created man “in His image, after His likeness.”6 In fact the Hebrew word for man, Adam, is taken from adameh as in adameh la’elyon — “I shall resemble the Supernal.”7 Only after accepting these principles, can we correctly begin to (a) deal with explanations or proofs regarding G-d’s methods, and (b) assume that His actions must indeed fit within the constraints of logic.8

Since everything in Torah is instructive, there must be a lesson to be learned from the fact that Torah informs us not only that G-d created everything, but also goes into great detail as to how He did so. G-d invested, so to speak, time and energy (the Six Days of Creation) creating each entity with its own particular life force. The power behind this creation of something from nothing is wielded only by the very Essence of G-d, which is above and beyond all revelations and spiritual levels.9 This is especially true according to the teaching of the Ba’al Shem Tov, that the world is constantly being recreated anew, ex nihilo.

The revelation of this knowledge is proof that G-d wants us, as creations, to be able to relate to the power of the Creator that is within us, and moreover, to use this knowledge to further add to His glory. Each of us has the ability to cause some addition or innovation, i.e. in addition to fulfilling all that G-d has commanded, one is able to add something new on his own. Such a true novelty is only possible by being connected to G-d, who renews the world constantly.

Indeed the empowerment of our creativity is the very reason that G-d invested His power of creativity into the world itself. He did not create the world in such a way that the original act of creation would last for the lifetime of the universe. Since He can do anything, He could have done this too. Rather, He chose to create it in such a manner that everything is being recreated anew every moment. Every single moment, the Ten Utterances of creation are once again infusing every aspect of creation with life, thereby allowing them to recognize their Creator, and to fashion a connection with Him. Therefore, in every single detail of life, every creature has the ability to reveal anew the glory of G-d — the spiritual “word of G-d” that gives life to it this very moment.

If creation had been accomplished in such a way that G-d’s energy would remain within it as a tenacious force for all eternity, or for a specified period of time, rather than being recreated every moment, then the Divine Revelation in creation would have been a one-time event. Because creation is re-enacted every moment as if for the first time, however, it is possible to reveal anew the glory of G-d every single moment.

For instance: When a Jew drinks water and recites the blessing, “by Whose word everything came to be,”10 he is at that moment revealing the addition and novelty brought about by this water (since if not for this water he would have no reason to recite the blessing). Through revealing the glory of G-d “by Whose word everything came to be” (i.e. highlighting the word of G-d that has just now revitalized this water as if creating it for the first time), the Divine vitality within all of creation is revealed. When he later drinks water again and recites an additional blessing, he is revealing the new Divine vitality that is giving life to the world at that moment, the new spiritual energy that is at that moment being added to the person reciting the blessing, as well as to the entire world.

The whole idea that there can be “laws of nature” — immutable laws that never change and, in the words of the verse,12 “will not cease” — necessitates the conclusion that there is a “Lawgiver” who established these laws.

What other explanation can there be as to why nature would follow laws at all, and these specific laws in particular? For example: there is no explanation whatsoever for the existence of a gravitational force, nor even for the specifics of why it works the way it does. The only “explanation” is that this is what the Creator of the world established. If He had so desired, he could equally have established gravity in a different manner, or not at all. The same is true with regard to all other laws of nature.

Some people will undoubtedly question these words. After all, naturalists and scientists have written volumes explaining the laws of nature. How can we say that there is no explanation for why the world follows laws altogether, and specifically these laws? The truth is, however, that science only deals with analyzing the laws of nature themselves, i.e., the details of what they do, how they relate to and affect one another, and so on. To explain the reason for these laws, however — why these laws exist, rather than what they are — science has never done nor could it ever do, since there is no other explanation other than the fact that this is the way it was established by G-d. On the contrary: the deeper one journeys into the exploration of nature, and the more one appreciates and discovers the wonders of the universe, the greater is the recognition of the limitations of logic. Reason can only discern the existence of various laws of nature, but is completely incapable of dealing with the reasons why they exist. It cannot, because those causes are outside the purview of logic; they exist solely because such is the Creator’s will.

This brings us to an additional point:

When a scientist attempts to explain the fundamental laws of nature— besides the fact that he has no hope for success, since they have no explanation— he is stepping away from his field — the natural sciences — into a completely different area, one that has nothing to do with him at all. This can be compared to a medical doctor who decides to express an opinion about astronomy, or an astronomer who proffers medical advice. It is obvious that such meddling would be completely illogical; it has no more value than an amateur’s opinion.

Besides this evidence of the Creator’s existence from the very concept of “laws of nature,” He is further manifested in the very details of these laws. By way of illustration: In the past few generations, scientists have discovered that all matter, even a minute amount, is comprised of an unbelievable number of tiny parts, atoms, which are comprised of electrons revolving around the nucleus all working together in a completely orderly and harmonious fashion.

So besides the fact that the world itself demonstrates that there is One who made it and combined all of its parts to work together with precision, the very fact that everything, even the smallest particle of matter, is made up of an immense number of parts, expresses even more the Divine energy which gives it existence, for while it is an indivisible wholeness, it yet subsumes the most immense number of “parts,” a paradoxical fact expressing the true infinity of G_d.

Everything in creation, from physical objects up to beings inhabiting the highest spiritual realms, shares the characteristic of unity. Just as in every craft, one can discern the hand of the craftsman, so logic requires that everything that issues forth from the “One G_d” must by nature display some manner of oneness. This is not limited to our recognition that the same One who created one object also created all the others. Rather, within all of the creations themselves it is possible to see an expression of unity, i.e., all creations share certain common, unifying factors.

Inductive Reasoning: Emergent Unity and Jewish Law

Every concept finds some expression in Torah law. In this case, it is the law that “three times creates a Chazaka — a valid assumption.”14 Something that occurred just once or twice may have been a fluke, and there is no basis to assume that it will happen in the same manner again. Once it occurs three times, however, Halacha considers valid the assumption that this will continue to be repeated in the future.

One may ask, what proof is there from these occurrences that the same will be true in other instances? Nonetheless, once something happens three times, we can conclude that it was a result of a common factor between all the circumstances. This common factor is why the Sages assume that later events will continue in the same line.

The law is the same regarding an ox that has gored three times. It is considered a “goring ox,”15 even though each occurrence was on a different street, with a different animal being gored, and on a different day. Theoretically, one may argue that the catalyst for the ox’s violence was the day or the street, etc. However, since it was the same ox involved in all three incidents, we consider it to be the common denominator, and that leads us to the assumption that if this ox meets another animal again on another street, it will gore again.

The Entire Torah – One Concept

What we have shown is that various concepts can share a commonality, because of the essential unity that binds them. On the verse16 “B’reishis Bara Elokim (In the beginning G_d created),” our Sages explained17: “For the sake of the Torah, which is called ‘Reishis (beginning),’ G_d created.” This exemplifies the Chassidic axiom that the way things are in the world is a result of the way they are in the Torah. In the Torah, the unity of the entire world is clearly revealed. This is why it is called18 “a Torah of light”, for it illumines and thereby exposes everything.

The Tosefta explains19 that according to one opinion, “the entire Torah is one concept.” This is why when studying one issue, it is always possible to ask questions from or pertaining to another issue, even from a completely different area, and still be considered one who is “asking to the point.” Even if when studying Zera’im — the first of the six orders of Mishna, one poses a question relating to Taharot — the last Order, it would not be looked down upon, for every area of Torah is interconnected with all others.

With this understanding we can appreciate an amazing statement in the Talmud:

“While a person works in one area, his Torah works for him elsewhere.”20 The simple meaning of this statement is that this area of study that the person is now working on will help him when he later studies a different topic as well, since it will make it easier to understand. However, it can also be understood to mean that the study of this unrelated topic itself brings about a general addition in all areas of Torah. In fact, this may be Rashi’s intent when he states: “For the Torah returns and begs its Master to transmit to him the reasons of Torah and its Orders.” “Orders” in plural implies that the study of any one topic includes within it all areas of Torah.

Indeed, the Rogatchover Gaon references the statement in the Jerusalem Talmud21: “One who toils in Torah, finds everything within it.” That means that it is easier not merely afterwards when studying other subjects; immediately upon studying one aspect of Torah, he has already attained — in a way — the entire Torah, since every part of the Torah includes all other parts.

This is why we are able to apply ideas and methods of thought from one area or topic of Torah study to another, even if they are seemingly completely unrelated; it results from the essential unity of Torah. Indeed, we find that many of the Torah greats, despite the fact that they defined the different areas within Torah (such as the rule that one cannot derive laws pertaining to what is permitted or forbidden from monetary laws, etc.), they also attempted to find the connection and underlying common thread within all aspects of Torah. Again, this is because all of Torah is inclusive and interrelated, and from a thought or idea in the first Order of Mishna, one can explain and elucidate seeming difficulties in the last.

In other words, within the unity of Torah, which is the wisdom and will of the One G-d, one can see a reflection of the Oneness of G-d Himself.

On the other hand, our recognition of unity between concepts in Torah is in varying degrees. The relationship between topics discussed in the same Order, and definitely within the same tractate, will show a greater commonality and relevance. This is why there is another opinion in the Tosefta (that of Rabbi Meir) which maintains that when studying one topic one should not should not ask questions regarding other tractates;22 for only within the same tractate is there enough of a clear connection to make it proper grounds for a question, even if it is a separate topic.

This quality of separation within Torah, despite its essential unity, derives from its having descended into the physical realm, one which is called in Kabbala23 “the mountains of separation” — a place of strife and disunity. The Torah’s oneness is not so manifestly obvious, in order that it may be able to affect this world, whose oneness is concealed. Still, the unity in Torah is more revealed than that of the world.

Regularities in Nature

Since this unity exists in the Torah, and the world was created for the sake of the Torah, as mentioned earlier, it follows that the same is true of the world; one can find a certain unity within all of creation. After all, for the world to be affected by the oneness within Torah, it must posses some degree of unity of its own.

This is the reason why even in secular sciences, one can find certain unifying concepts that are common to many different areas of nature. Not only can one extrapolate from one area to another; it is even possible to discern the very same concepts within them all, to the extent that one can see the very same basic principles and behavior operating throughout nature.

G_d instilled the quality of unity within nature such that when one thinks about nature, even as a scientific theoretician, one intuitively seeks and indeed finds the unifying factors rather than merely the disparate aspects that show on the surface. The underlying unity in nature is accessible, because its source is the One G-d, as discussed earlier. Just as there are many different topics within Torah24 and yet there is unity, so too is the world unified, since the world devolves from Torah, as it is Above.

It is from the Torah that this concept of unity descends and is expressed in the world as well, until it is obvious within nature itself. This is why one can achieve recognition of G-dliness even from within the natural sciences, if one truly gets intensely involved in them. The Alter Rebbe25 makes mention of deep and serious philosophers who delved into scientific matters, cloistering themselves from all material concerns. In fact, he points out that their toil and involvement could be compared to the toil required for Torah study. As a result of their intense observation of the “laws of heaven and earth,”26 i.e. the natural sciences, they came to a recognition that these laws were established by G_d. The very fact that there are rules and laws proves that there is a oneness to creation, and that there is a shared source to the many varied components of this world.

Although there is much variety and disparity in the world as well, that is not a contradiction to the unity. On the contrary, it serves to enhance the unity. This can be compared to Chassidic teachings27 with regard to the spiritual worlds of Tohu (chaos) and Tikkun (order). In the world of Tikkun there are “many vessels” (i.e. vessels that are broad, and capable of receiving much light — that are able to tolerate different, and even opposing, characteristics and opinions), and man’s primary service is to increase those vessels. In the world of Tohu, on the other hand, there are “few vessels”; there the Middot exist as “mountains of separation,” each one completely separate from the others. This is why regarding the kings of Edom — who are the kings from the world of Tohu — the verse relates28 that each one died before the following one could reign. One characteristic did not leave any room for another one, and only when the first was removed could the second one begin to express itself. Only in the world of Tikkun, where there are so many vessels, is it possible for unity and harmony to exist.

In this world, the world of Tikkun, disparity enhances unity because the purpose of the separation is not for its own sake, but rather for the sake of integration. As Rambam explains,29 it is impossible to combine water and fire without first decomposing the water itself into its four elemental components. Only then can the element of fire within the water connect with fire itself. A similar principle applies to the uniting of body and soul as follows: The Previous Lubavitcher Rebbe, Rabbi Yoseph Yitzchak Schneersohn, explains30 that the fusion of body and soul — i.e. the amalgamation of the spiritual and the physical — is possible only for “He who does wonderously.”31 Specifically, this is accomplished by connecting the “body of the soul” with the “soul of the body.” The soul itself is comprised of a higher quality – “soul of soul,” and a lower quality -- “body of soul.” Similarly the body is comprised of “soul of body” and “body of body.” The lower aspect of the soul and the higher aspect of the body can unite as they have more in common.

Whenever anything happens, a non-Jew searches for the “nature” within it. Only when he is faced with an open miracle, which has no explanation within nature at all, is he forced to admit that this is the hand of G_d. And even then, he tries to fit it in with nature as much as possible.

A Jew, on the other hand, searches for the G_dliness within everything that he sees. Just as the non-Jew makes every effort — even by an open miracle — to explain it away as a natural phenomenon, so too — just the opposite — is it by a Jew. Even when faced with something that seems to be completely natural, he stands up with all of the insistence of “a stubborn-necked nation” and insists: This is not happening because of nature, but rather because of G_d.33

The Jerusalem Talmud states that “he trusts in the Eternal G_d and he plants”: Although everybody knows that according to the laws of nature a seed planted in the ground will sprout, nevertheless that is not what a Jew relies upon. The laws of nature, in his mind, are not reliable enough to justify throwing our perfectly good grain (which will now rot in the ground). He plants only because he “trusts in the Eternal G_d,” and that is the basis of his certainty that the planting will yield fruit.

Just as a miracle, which has no place in nature at all, undoubtedly stems directly from G_d’s changing the natural laws, so too all of nature itself exists solely because such is the direct will of G_d.

If one wishes to live in denial, it is possible to explain away even the greatest miracles - even the Splitting of the Red Sea. Even there, those who wanted to err found a way of explaining it away as not having been miraculous. The Mechilta relates34 that at the same time that the Sea split, all the waters in the entire world split as well (except for the river Perat). The fact that all of the waters split allowed room for a claim that it was a natural event. After all, the splitting did not only happen by the Red Sea. This denial is possible to enable the possibility of free choice. Nevertheless, we are told that at that moment “there fell upon them fear and trembling35” — when all of the nations saw the water splitting they inquired as to the cause, and when they heard that this all happened because of the Jewish people, they were seized by fear and trembling.

Our world, the world of “action,” derives from the spiritual worlds above it, the worlds of “emanation, formation, and creation.” Everything that happens in this world is a result of the events in those higher, spiritual worlds. Moreover, everything new stems from G_d’s Torah, since “G_d looked into the Torah and created the world.37”

The Torah is the source of all details in all of the various worlds. One who builds a house builds it of bricks, i.e. physical matter, based on a plan, which is also matter but on a higher plane. So, too, does the Torah include — among other things38 — all of the inventions and novella attained by both science and technology, both those that have been achieved, as well as those that will only be discovered in the future. It is only as a result of this existence within Torah that their practical physical existence becomes a possibility.

Torah’s ability to affect and change the nature of the world is not in the manner of a miracle, but rather simply because the existence of the entire world is dependent on Torah.

Our Sages state,39 for example, that the nature of a girl is such that if she is penetrated sexually before the age of three years old, her virginity will return. If it is after three, however, it will not return. However, says the Talmud, if she was already three years old and one day, and then the Jewish court decided to extend the month or the year, in such a manner that according to halacha the child’s age reverts to less than three years old, the natural facts of life change… and the girl’s hymen regenerates! This is a clear example of how a ruling of Torah changes the physical reality.

This principle affects practical rulings that impact our day-to-day lives: According to Jewish law, one of the forms of veset40 that a woman must keep is calculated by the day of the month. If her menstrual cycle falls three times in a row on the same date in the Jewishcalendar — although we are discussing a natural cycle of the human body, and the Jewish calendar includes months comprised of both thirty and twenty-nine days41 — most authorities42 hold that this date becomes accepted as a certainty, since we pay attention only to the calendar and not to the number of days elapsed (in this regard). In other words, the nature of the world and of the person is dependent upon the court’s establishment of the dates, as is explained in the above-mentioned Jerusalem Talmud.

When a person flicks a light switch and the lights turn on, it is obvious to anyone that it is not magical or miraculous, for there is a direct connection between the switch and the light source. The same is true in our case: Torah’s effect on the world is not only through the miraculous, but rather is also because of the world’s direct dependence on Torah.

This also allows us to comprehend what was behind a great miracle that took place in the desert. Moshe taught the Jewish people about all kinds of different species of animals etc. Rashi explains43 that Moshe actually took hold of each and every type of living creature, and showed it to the Jewish people. This was in a desert, far from human civilization, and yet he was able to produce such a wide variety of creatures. Why isn’t this miracle highlighted or stressed anywhere? It is an amazing miracle! Yet, it is not highlighted because Moshe’s lesson was an aspect of Torah study, and for the Torah nothing is impossible.

Thus it is understood that it is the Torah that establishes the reality of physical existence. Therefore, for the sake of Torah study even the greatest miracle is not out of the question. After all, the implication of a miracle is only a departure from the limitations of nature. But the source of nature, the Torah, has no such limitation, and can therefore dominate nature.