Question

To the honor of Rabbi Michael Abraham, may he live long and well,
 
Hello and blessings,
 
I would be very grateful if the Rabbi would be able to go over these ideas and critique whether they are correct.
 
 
 
I have no connection to physics at all, but when I studied the book Nahaliel by Dr. Isaac Breuer of blessed memory,
I became interested in the concept of time, and I became aware of the contradiction between quantum theory and relativity.
And what the book Nahaliel has to say about the matter.
That was eight years ago, but when I saw that people were a bit puzzled by me…
that I was speaking about these subjects as though I understood them, I dropped it.
Recently, a Dr. Yehonatan Bantovitch, may he live long and well, rented a unit in my building and stayed with me on the Sabbath.
His main field is neuroscience, and he developed a treatment for Alzheimer’s and depression.
He also wrote a theory trying to resolve this contradiction, which was published and is being discussed in scientific forums.
And I heard from him again about the problem and how he is trying to solve it.
And in my humble opinion, based on the book by Dr. Isaac Breuer of blessed memory, there is a clear way to resolve these matters.
And there is also a very interesting proof for these ideas from the Talmud.
 
I was in touch with the Rabbi about eight years ago, and it doesn’t seem to me that there are many other people like the Rabbi who can examine this.
Therefore I would be very grateful if the Rabbi would find the time to look into it.
I was in touch with the Rabbi about this years ago, but I was very unclear and hard to understand, and I didn’t know how to explain the ideas the way I can now.
 
I wrote this up in order to show it to Dr. Yehonatan Bantovitch, and I left it in this form.
 
With respect and appreciation,
 
With God’s help,
Good morning, Yehonatan.
Honestly, it’s very strange that I’m expressing an opinion on quantum theory and relativity…
but anyway.
The basis of these ideas is written in and emerges from the books of Dr. Isaac Breuer: Nahaliel, Moriah, The New Kuzari, Derakhi, and others.
Although he was one of the giants of Jewish thought, his books did not merit becoming widely known.
The basis of the ideas rests on the old distinction between matter and form.
Quantum theory—the theory of particles—deals with matter that was created ex nihilo, while relativity deals with the form that the Creator gave to the matter He created. Hence their different behavior.
And here is the explanation.
The first verse in the Torah deals with the matter of the world: “In the beginning God created the heavens and the earth.” The term “created” indicates bringing forth something from nothing.
And what is the nature of that created matter? That is what the second verse deals with: “And the earth was formless and void.” The Torah describes for us that matter which came forth ex nihilo as “formless and void.”
That is, we know that this matter exists, for it was created and exists and came forth from nothing. But what it is in itself we have no understanding of at all, because no law and order were given to it: “formless and void.” And that matter, which was created ex nihilo and remained such even after its creation, functions within a temporal system of past, present, and future. And as the Torah says of it, the earth “was”—immediately upon being created it returned to nothing and returned to being, and this is the behavior of particles.
Matter that constantly emerges from nothing, behaves without law and order, and remains that way forever in itself—formless and void.
And after the “formless and void” of matter, it says in verse 3: “And God said, ‘Let there be light,’ and there was light.” Meaning: after the creation of matter without any graspable form, God said that the matter should be clothed in a graspable and ordered form, and in this form it would be revealed to all, and so it was—“and there was light.” The Holy One, blessed be He, clothed the matter in light, and through this it received form, law, and order.
And indeed, the matter in itself remained ex nihilo, without order or graspability, but matter is not revealed to our eyes as it is in itself, but rather in the garments of light that God created for it.
And seemingly, relativity in all its details is the garments of light of matter. Indeed, the form of the world as perceived by us is relativity with all its laws. Through it we understand all the motion of the world—heaven, earth, and stars—and all of physics accords with the laws of relativity, to the point of being able to produce atomic bombs capable of tearing the world apart.
The central law of relativity is the constant speed of light. And if we nevertheless try to cross the speed of light, for example by means of very powerful missiles, the moment we reach the speed of light, the speed will stop and the excess energy of the speed will turn into mass, and the appearance of the object will increase to our perception as the energy increases, but the speed of the object will remain constant. That is, because light has a constant speed, and light is what gives form to matter to behave according to relativity, therefore it is impossible to surpass the speed of light that gives it its form. Rather, the excess energy of the speed will enlarge the atoms of the object, and the object will grow in our eyes, but the speed will not be crossed, for nothing can outrun its own speed.
(This is a conjecture, and perhaps it could be explained instead that the limited speed actually stems from the limitations of matter and not from the limitation of light.)
What emerges is:
A. The garments of light, on the one hand, cover and conceal matter—the formless and void by itself. And on the other hand, they reveal the wondrous creation of the world, and we see matter as clothed in garments of light, with law and order.
B. On the one hand, the basic matter of the world is recreated at every moment ex nihilo from absolute zero, and is grasped as formless and void.
And on the other hand, it is clothed in the eternal garment of light and is revealed as relativity.
C. If we examine the world from the perspective of the garments—from the perspective of light—we will not discover the slightest trace of creation ex nihilo, but only relativity with all its laws. For indeed it is not ex nihilo, but an eternal garment that does not cease from God, blessed be He, for the matter He created. And if we succeed in penetrating through the garments of light into the depths of matter itself, which came forth ex nihilo, of course we will not succeed in discovering matter behaving according to order and laws, but perhaps we will succeed in seeing the very phenomenon of ex nihilo, seeing how a certain particle appears and disappears without law and order. For unlike light, whose whole function is to provide order, form, and graspability, they exist in absolute lawlessness and literally as something from nothing.
And seemingly this is what happened in the phenomenon of quantum theory: they succeeded in penetrating beyond the form of light—beyond relativity—into matter itself before it receives form, and indeed discovered it without law and order.
D. That is, the world before us has a dual nature. A world of creation—formless and void. And a world of nature—“and there was light.”
 
Seemingly, according to these ideas, the words of the Sages that the Holy One, blessed be He, “surrounds all worlds and fills all worlds” are to be interpreted as follows: God’s relation to matter created ex nihilo is that He “surrounds all worlds,” for matter itself is ex nihilo, and not from the Creator, blessed be He. And after the ex nihilo was created, the Holy One, blessed be He, gave the matter a form of light—“let there be light”—and this is “fills all worlds.” For the light is not ex nihilo, but rather the Creator, blessed be He, clothes the matter He created in relativity with all its laws.
And one should reflect on the story of the Septuagint translation of the Torah brought in tractate Megillah 9.
For it was taught: There was an incident involving King Ptolemy, who assembled seventy-two elders and placed them in seventy-two houses, and did not reveal to them why he had assembled them. He went in to each and every one of them and said to them: Write for me the Torah of Moses your teacher. The Holy One, blessed be He, placed counsel in the heart of each and every one of them, and they all agreed to one understanding, and they wrote for him: “God created in the beginning,” “I shall make man in image and likeness,” “And He finished on the sixth day and rested on the seventh day,” etc.
(The Talmud there continues and brings other things that they changed for him in the Torah.)
And those changes that we brought here, which are changes in the wording of the Torah in the account of creation, changed the perception of the world from a dual world of creation and form into a world with one dimension. And by this they undermined the entire Greek conception of the act of creation, as Dr. Isaac Breuer explains. And accordingly the contradiction between relativity and research and quantum theory is resolved.
If these things are correct, one should consider whether these ideas indeed ought to remain concealed. That is, by the fact that the Sages changed the wording of the Torah for him, they thereby revealed that it was their will that these ideas remain hidden and not be disclosed to all.
Rabbi Breuer’s words explaining the act of creation are presented here only in a very small part of them, because of their length, but everything is based on his words.