The questions raised in this introduction to metaphysics—about the nature of time, reality, causality, personal identity, and the human struggle against entropy—are profound and timeless. Jewish thought, rooted in Torah, Talmud, Kabbalah, and philosophical inquiry, offers a rich framework for exploring these ideas. Below, I will address these points from a Jewish perspective, drawing on classical and mystical sources.
The Finite Nature of Time and the Present
In Jewish thought, time is both a creation of G-d and a medium through which human beings experience existence. The Torah begins with the words, “In the beginning, G-d created the heavens and the earth” (Genesis 1:1), implying that time itself has a beginning. The present moment, however, is elusive and fleeting, as the Talmud states: “This world is like a corridor before the World to Come; prepare yourself in the corridor so that you may enter the banquet hall” (Pirkei Avot 4:16). The “now” is a preparation for eternity, yet it is also the only moment in which we can act.
The Kabbalistic concept of Ein Sof (the Infinite) teaches that G-d exists beyond time and space. The present moment, from this perspective, is a point of intersection between the finite and the infinite. Rabbi Schneur Zalman of Liadi, in the Tanya, explains that G-d continuously recreates the world at every moment through His “speech” (Sha’ar HaYichud VehaEmunah, Chapter 1). This ongoing creation means that the present is not static but dynamically sustained by Divine will.
Introduction to Metaphysics
Metaphysics, as the study of the fundamental nature of reality, aligns with Jewish theology, which seeks to understand the nature of G-d, creation, and existence. The Rambam (Maimonides) in his Guide for the Perplexed (Part I, Chapter 1) emphasizes that human intellect is limited in comprehending G-d’s essence. However, through metaphysical inquiry, we can grasp aspects of G-d’s actions and attributes, such as His unity and providence.
The Zohar, the foundational text of Kabbalah, delves deeply into metaphysical questions, describing the interplay between the hidden and revealed aspects of G-d. It teaches that the physical world is a reflection of higher spiritual realities, and understanding these connections is central to Jewish metaphysics.
The Relevance of Metaphysics
Metaphysics is not merely abstract; it has practical implications for understanding the world and our place in it. For example, the Jewish concept of Hashgacha Pratit (Divine Providence) asserts that G-d is intimately involved in the details of creation. This belief shapes how Jews approach daily life, trusting that every event has purpose and meaning.
The Talmudic principle, “The world was created for me” (Sanhedrin 37a), underscores the relevance of metaphysics to individual responsibility. If the universe is sustained by G-d’s will, then human actions, guided by Torah, have cosmic significance.
The Problem of Induction and Causality
The problem of induction—why we trust that reality will remain consistent—is addressed in Jewish thought through the concept of emunah (faith). The Torah teaches that G-d established the natural order: “While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night shall not cease” (Genesis 8:22). This promise assures the reliability of the natural world.
However, Jewish mysticism introduces the idea of Tzimtzum (Divine contraction), which explains how G-d’s infinite light was concealed to allow for the existence of a finite, seemingly independent world. This concealment creates the illusion of causality and free will, while in truth, all is sustained by G-d’s unity.
The Nature of Reality and Personal Identity
Jewish thought grapples with the nature of reality and personal identity. The Talmud states, “Know from where you came, where you are going, and before whom you will give an account” (Pirkei Avot 3:1). This teaching emphasizes the transient nature of physical existence and the enduring reality of the soul.
Kabbalah describes the human being as a composite of body and soul, with the soul being a “portion of G-d above” (Job 31:2). The soul’s journey through life is likened to a flame, constantly striving to reunite with its source. This perspective aligns with the idea that personal identity is not tied to the physical body but to the spiritual essence.
Reflections on Personal Experience and the Nature of Reality
The Jewish tradition values memory and continuity as ways to transcend the limitations of time. The mitzvah to “remember the days of old” (Deuteronomy 32:7) connects individuals to their ancestors and to the eternal covenant with G-d. The persistence of mental and spiritual patterns, as described in the anecdote about the grandmother, reflects the Jewish belief in the immortality of the soul.
Metaphysics as the Bedrock of Reality
The idea that metaphysics is the “bedrock of reality” resonates with the Jewish understanding of creation. The Midrash teaches that G-d looked into the Torah and created the world (Bereishit Rabbah 1:1). This suggests that the Torah is the blueprint of reality, and studying it allows us to glimpse the underlying principles of existence.
The Surreal Nature of Reality and Human Existence
The impermanence of human existence is a recurring theme in Jewish thought. King David writes, “What is man that You are mindful of him, and the son of man that You care for him?” (Psalms 8:5). Yet, despite human frailty, the Torah teaches that every individual has infinite value and a unique role in the Divine plan.
The comparison of life to building sandcastles echoes the Jewish idea of Olam HaZeh (this world) as a temporary stage for preparing for Olam HaBa (the World to Come). The Mishnah states, “This world is like a vestibule before the World to Come; prepare yourself in the vestibule so that you may enter the banquet hall” (Pirkei Avot 4:16).
Life’s Struggle Against Entropy and the Mystery of Novelty
The struggle against entropy is central to the Jewish mission of Tikkun Olam (repairing the world). By performing mitzvot and engaging in acts of kindness, Jews bring order and holiness into a chaotic world. The creation of new forms and ideas reflects the Divine image in humanity, as G-d is the ultimate Creator.
The mystery of novelty is addressed in the Kabbalistic concept of Chiddush (innovation), which teaches that human creativity mirrors G-d’s ongoing act of creation. The Talmud states, “Every day, the Torah should be as new to you as if it were given today” (Eruvin 54b), emphasizing the dynamic and ever-renewing nature of reality.
The Availability and Importance of Metaphysics
Metaphysics is accessible to all who seek to understand the mysteries of life. The prophet Isaiah declares, “Lift up your eyes on high and see: Who created these?” (Isaiah 40:26). This call to contemplation invites every individual to explore the nature of existence and their relationship with the Creator.
The question “How long is now?” can be answered through the lens of Jewish thought: The “now” is the moment in which we encounter G-d and fulfill our purpose. As the Psalmist writes, “This is the day that the Lord has made; let us rejoice and be glad in it” (Psalms 118:24).
Conclusion
Jewish metaphysics offers profound insights into the nature of time, reality, and human existence. By grounding these inquiries in Torah and tradition, we find not only intellectual satisfaction but also a path to spiritual fulfillment. The mysteries of life, far from being esoteric, are invitations to deepen our connection with G-d and to live with purpose and meaning.
Bibliography:
- The Torah (Genesis, Deuteronomy, Psalms)
- Pirkei Avot (Ethics of the Fathers)
- Tanya, Rabbi Schneur Zalman of Liadi
- Guide for the Perplexed, Maimonides
- Zohar
- Bereishit Rabbah (Midrash)
- Talmud (Sanhedrin, Eruvin, Brachos)
