Reality is not all that it seems.
Put a pebble under a powerful microscope, and you will witness a world alive and buzzing with energy. Scientific observation demonstrates that any substance, when viewed at the atomic level, is comprised of 99.999999999% empty space.1 This means that everything we see and touch is just projecting an illusion of solidity.
In fact, when we walk upon the ground, for instance, we’re really walking on a shifting field of energy that only feels solid. Similarly, when we sit on a chair, we are actually sitting on energy, not “matter”—the energy of our body and the energy of the chair propel each other, keeping one from passing through the other. In either case, we don’t fall through the ground, because energy keeps us suspended above it.
Hundreds of years before science discovered the anatomy of an atom and understood that matter is mostly comprised of energy, Jewish mystical teachings described the physical substance of reality as an expression of Divine energy.
Commenting on the verse:2 G‑d, forever Your word stands fixed in the heavens, the Baal Shem Tov taught: The words and letters that G‑d uttered during the Six Days of Creation stand fixed in the heavens, forever keeping them in existence. If these letters were to disappear for even a single moment, the heavens and earth would return to absolute nothingness as if they never existed.3
This same life force is present within everything, including so-called inanimate objects.
The word inanimate is derived from Latin and means “without life.”
In Hebrew, inanimate objects are referred to as domem, which means silent, implying that there is, in fact, life in them, even if that life force is not outwardly expressed or revealed in a perceptible way, such as through self-generated movement or sound.4
This philosophy, which considers all aspects of existence to be alive, has real-world ramifications. In fact, Judaism has a long history of promoting sensitivity and respect for all beings, from animal to vegetable to mineral, regardless of their capacity for intelligence or emotive expression.
A moving expression of this idea is found in the Biblical injunction: You shall not ascend with steps upon My altar [rather build a ramp], so that your nakedness will not be uncovered upon it.5
Rashi6 explains, “[There was] no actual exposure of nakedness, for it is written, And make for them linen pants. Nonetheless, taking wide steps [on stairs] is close to [appears to be] exposing nakedness and therefore treats the stones in a humiliating manner…”
The inconvenience of a kohen made to climb a ramp instead of taking the more direct path up steps while fulfilling his sacred duty comes second to the dignity of a slab of “lifeless” stone.
A few more examples of Judaism’s sensitivity towards the inorganic world should suffice to demonstrate this point:
On Shabbat, it is customary to cover the challah while saying Kiddush over the wine. This is so that the challah does not feel overlooked, because it too would have wanted the honor of Kiddush being said over it. In order not to “insult” the challah, we cover it while we bless the wine.7
Similarly, when a festival coincides with Shabbat, some people have the practice of singing the traditional Shabbat songs in a lowered voice, so as not to give Shabbat greater attention than the festival.8
It is important to point out that the Torah’s basis and motive for advocating kindness and compassion towards all of creation is not fueled by simple self-interest or even the fear of our own delicate futures, i.e., “If we don’t take care of the planet today, tomorrow it won’t be there to take care of us.” Or, in the case of human rights efforts, “If we don’t campaign for the freedom of all, one day we might lose our own.”
Rather, the Torah’s concern is rooted in the fact that Judaism, as highlighted in Chasidic philosophy, maintains that there is a point of life, or “a spark of G‑d,” in every element of creation. That spark is an extension of the Creator and should therefore be treated accordingly.
The respect we give each other, and all of existence, is thus not utilitarian, for the benefit they can give us, but for the sake of the individual “soul” and unique purpose each being possesses, in and of themselves.
Ultimately, Judaism is a religion of spiritual sensitization to the immanence of the Divine within creation, engendering a heightened sense of respect for all lifeforms. This then becomes the basis for how we treat each other as well.
As Rashi9 so eloquently points out: “Now, if regarding these stones (from the altar as mentioned above), which do not have the intelligence to object to their humiliation, the Torah says, Do not treat them in a humiliating manner, in the case of your fellow man, who was created in the image of your Creator and cares about his humiliation, how much more so must you treat him with respect!”
An excerpt from the diary of the sixth Lubavitcher Rebbe, R. Yosef Yitzchak Schneersohn:
It was the summer of 1896, and Father and I were strolling in the fields of Balivka, a hamlet near Lubavitch. The grain was near to ripening, and the wheat and grass swayed gently in the breeze.
My father to me: “See G‑dliness! Every movement of each stalk and grass was included in G‑d’s Primordial Thought of Creation, in G‑d’s all-embracing vision of history, and is guided by Divine Providence towards a G‑dly purpose.”
Walking further, we entered the forest. Engrossed in what I had heard, excited by the softness and seriousness of Father’s words, I absentmindedly tore a leaf off a passing tree. Holding it a while in my hands, I continued walking deep in thought, occasionally tearing small pieces of leaf and casting them to the winds.
“The holy Ari,” said Father to me, “says that within each and every creation there is a spark of a soul that has descended to earth to find its correction and fulfillment.
“This leaf that you just mindlessly tore and tossed away was created by the Almighty towards a specific purpose and is imbued with a Divine life force. It has a body, and it has its life. In what way is the ‘I’ of this leaf inferior to yours?”10
All of creation has a soul and song; it’s up to us to give it voice.
Join the Discussion