Candles Always Cry

And Other Stories

Month: January, 2013


That should be an oxymoron.

If infinity is infinite, then how can there be more than one?

But of course there can. Every time we say ’10 sefirot’, we are talking of 10 different and infinite… well, sefirot.

Is there directional infinity?

A line can go go on infinitely in two directions. But there are 6 directions.

Can infinity have only 6 directions? If it were truly infinite, could we talk about it in space at all?

So infinite doesn’t mean undefinable. It doesn’t mean not in our experience. It doesn’t mean beyond us and it’s pretentious to think it could have relevance to us.

Which does means that it’s incorrect to say that we can’t understand G-d because he’s infinite. And if that’s true, that puts the power back in our hands.

We don’t have to accept the G-d that’s evolved over 5,773 (or 10,000) years of human history, been subject to the biases and imaginations and agendas of men and societies, and now served in a neat package at your local religious institution.

In other words, there is an alternative to the prevalent version of G-d as schizophrenically warm and fuzzy/zealous and petty.

In The Language G-d Talks, author Herman Wouk writes of his first encounter with Richard Feynman (famous, Jewish, atheist physicist). Feynman asked him if he knew Calculus and Wouk answered that he did not. To which Feynman replied, “”You’d better learn it. It’s the language G-d talks.”

Many of us don’t understand calculus, but we could. As in, it’s in the realm of possibility. And there are of course people who do understand it, and a lot more than just calculus, even though they’ve never seen it or met it.

We can study G-d like we can study infinity. It’ll never be perfect, and it’ll never have the same immediacy as a chocolate donut, or as 1+1=2, but so what? How is that a reason  not to start? You’ll probably find a more accurate, possibly more mature, version. It’ll still be pretty far from the objective truth, but it’s hard to imagine going more wrong than we are already.

I’m partial towards the study of chassidus for studying G-d in His oneness and multiplicity. I think it’s wrong when people dismiss it or discourage it on the grounds that ‘we can never understand G-d’. This is my response to that.


Corner of Santa Monica & Highland

With the window down I feel exposed.

The man on the pedestrian stripes walking past my scarred car

he can see me eating yogurt and raspberries with a spoon

out of a size large yogurt container

while I wait at the light.

He can hear the music playing on 98.7 FM

LA’s rock alternative,

he probably knows the song.

Halakhic Man, by Rabbi J.B. Soloveichik


Written in 1944 by Rabbi Yosef Ber Soloveichik, the head of the Rabbinacal school at Yeshiva University, Halakhic Man is a description of the ideal Jew in a modern world.

The Halakhic Man has a number of distinct characteristics.

1) He is rational

Like a mathematician he believes that there is an ideal world, which reality is at odds with. This is the world described by Halakha, and it can be approached only through reason. He studies all of its nuances, so that he can transform his reality into the preexisting ideal.

2) He is optimistic, content

Unlike the prototypical homo religiosus, he does not suffer from a conflict between body and soul. He sees no duality. His purpose is to rectify this world, and to yearn to transcend it, would be evading his purpose. Man can find his perfection only here, not in spiritual realms, or after death.

3) He is creative

“The most fundamental principle of all is that man must create himself.” -pg. 109

Creative as opposed to deterministic. In a deterministic world, time is linear.  You and everything that you do is is simply an effect of an earlier cause. Free choice gives a person the freedom to create each moment as it comes, and with that choice to redefine the past that led to it and the future to which it might lead.

Not a Litvak

As discussed in the essay ‘Rabbi Soloveichik’s Halakhic Man: Not a Mithnagged’, the Halakhic Man proposed here is not at all similar to the Lithuanian tradition from which Rabbi Soloveichik came. HM is similar to the Misnagdic tradition in his appreciation for study, and for the minutae of the law. He is dissimilar, and even contrary, to the idea that man’s purpose is to be found here, in this world. That is a Hassidic perspective, and a relatively modern idea.

However, the implications that RS and Hassidism take from that idea are however, very different. In Hassidism there’s a back and forth between heaven and earth – the desire to transcend the limits of this world, and the need to stay grounded here and carry out G-d’s will. Like the heart pumping, they’re the same movement really. The one drives the other.

According to RS, it’s all about this world. There’s no need to transcend when living a life according to the Halakhic blueprint is the true way to realizing your religious self.

Best quotes ever

Religion is not, at the outset, a refuge of grace and mercy for the despondent and desperate, an enchanted stream for crushed spirits, but a raging, clamorous torrent of man’s consciousness with all its crises, pangs, and torments. – Footnote 4, pg. 142

Take that Raskolnikov.

Choice forms the base of creation. Causality and creation are two irreconcilable antagonists. -pg. 116

Forget evolution vs. creation. Are evolution and free choice (=creation) irreconcilable?

The experience of Halakhic Man is not circumscribed by his own individual past… His time is measured by the standards of the Torah, which began with the creation of heaven and earth. Similarly, Halakhic Man’s future does not terminate with the end of his own individual future at the moment of death but extends into the future of the people as a whole, the people who yearn for the coming of the Messiah and the kingdom of G-d… We have here a blurring of the boundaries dividing time from eternity, temporal life from everlasting life. -pg. 117

Welcome to infinity in the everyday.