by Rabbi Yisrael Rutman

In the past few days, scientists near Geneva, Switzerland have put the Large Hadron Collider (LHC) into operation. Not since the Manhattan Project, which produced the first atom bomb, have the resources of the scientific world been assembled for a hoped-for breakthrough of such magnitude.

In this case, though, the wizards of particle physics are seeking not a weapon, but information. By smashing atoms apart like they’ve never been smashed before—using 14 trillion volts to run protons at each other at almost the speed of light—they hope to tear away the veil over the inner structure of matter. Among other things (like confirmation of the existence of the Higgs Boson, thought to be the ground of all matter), the LHC may provide evidence concerning string theory, which says that everything in the physical world is reducible to tiny one-dimensional filaments called strings that vibrate in 10 dimensions.

Multi-dimensional reality beyond those we are familiar has generated unease even within the rarified circles of particle physics; but in Jewish tradition, we are used to it (albeit not in the terminology of science). Anyone who pays attention to the daily prayers (show of hands?), is familiar with some of the allusions to it. In Kaddish, for example, we say, “May His great name be blessed, to the world and the worlds of the world.” Although it’s usually rendered figuratively, “forever and ever,” the literal translation of l’olam ul’olamei olmaya is “to the world and the worlds of the world.” This alludes to the four worlds, which according to Kabbalah, are the intermediary stages of existence between God and mankind.

The four worlds are: Atzilus (Emanation), a stage of existence closest to God Himself, and beyond human comprehension (something like those involved in (l’havdil) the mysteries of the vetting process for vice-president, where nobody knows exactly what goes on, though there’s no doubt of its importance); Briah (Creation), somewhat more removed from the seat of Divinity, though still way up there; Yetzirah (Formation), in which the spirituality of the higher worlds are shaped into a closer approximation of our everyday existence; Asiah (Deed), the world of action, cause and effect, in which we dwell. According to this interpretation, the Kaddish is a prayer for God’s greatness “to be manifested in every stage of universal history and existence, as well as in every stage of man’s own life and performance.”

Indeed, the structure of the entire daily morning prayer service reflects the Jewish multiverse. The Zohar teaches that Jacob’s Ladder—”set on earth and its summit reached to heaven”— symbolizes the form of prayer. For it too is a ladder of ascent from the lower to the upper worlds. The morning blessings, which refer to human physical needs, correspond to the World of Action (Asiah); the second part, Pesukei d’Zimrei, consists of praises of God and nature, the physical world He created, (Yetzira); the next section, which centers on the Shema Yisrael, corresponds to the world of Creation (Briah); and it culminates in Shemoneh Esrei, in which the individual stands before God and speaks directly to Him in prayer (Atzilus).

And the microcosm has its own complexity. The human being is composed essentially of a physical body (guf) and a soul (neshama). But it’s not that simple. For the neshama itself has five dimensions: in ascending order, they are: nefesh, ruach, neshama, chaya, yechida. More about them soon.

But so what? Doth not my toast pop out of my toaster the same way, whether there be four dimensions or ten? True. But the physicists will tell you that what they are busy with right now in Geneva is pure science. Any practical outcomes are way down the line. When they are done, though, your toast may very well not come out of your toaster the same way.

By contrast, the Jewish multiverse awaits no confirmation and is more in the here and now than you might think. Even when it comes to such seeming abstractions as the upper worlds and the neshama, as Huston Smith wrote, “Judaism is a this-worldly religion,” always interested in what goes on here on earth.

Tradition teaches that every act, every word we utter, has an impact on these unseen worlds. Every good deed creates a positive force; every bad deed creates a negative one. And that the strength of those forces is determined by the quality of our acts, how much energy, thought, commitment goes into them.

Furthermore, the five parts of the neshama correspond to five parts of our mitzvah performance. The lowest part of the neshama, the nefesh, which is most connected with the physical body is naturally associated with the physical performance of the mitzvah (blowing a shofar or waving a lulav, for example). Ruach corresponds to the faculty of speech (in prayer, Torah study, and abstinence from gossip and falsehood). Neshama is the next highest component and is associated with the intention behind the mitzvah; while the deeper meanings, as revealed by kabbalah, have to do with the part called chaya. But the highest level of our spiritual selves, the yechida, corresponds to the joy with which we fulfill God’s commandments.

Whether the scientists will find what they are looking for, time will tell. But whether there be joy in Geneva or not, joy in the Jewish multiverse there is.

Sources: Artscroll Kaddish, based on Nefesh HaChaim; Rabbi Dr. Elie Munk, The World of Prayer, P. 10-13; Rav Avraham Mordechai HaKohen Isbee, Chelkas Mordechai, citing Ramchal, P. 247.

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