Tag Archives: Chayei Sarah (Parasha)

Is Your Brain a Quantum Computer? (A Scientific Explanation for the Soul and Afterlife)

This week’s parasha, Chayei Sarah, begins with the passing of the matriarch Sarah. The Torah states that “the lives of Sarah were one hundred years, and twenty years, and seven years…” Traditionally, two big questions were asked of this verse: the first is why the Torah describes her life as one hundred, twenty, and seven years instead of simply saying that she was 127 years old when she died. The second is why the Torah says these were the lives of Sarah, instead of life in the singular, especially in light of the fact that the parasha actually describes her death, not life!

The classic answer to the first question is that Sarah was as beautiful at 100 as she was at 20, and she was as pure at 20 as she was at 7 years old. The answer to the second question, as we’ve explored in the past (see ‘A Mystical Journey through the Lives of Sarah’ in Garments of Light), is that Sarah – or at least a part of her soul – was immediately reincarnated in Rebecca, and thus Sarah’s life and life’s work continued with her future daughter-in-law. In general, the word for “life” in Hebrew is in plural, chaim, which alludes to the fact that there are really two lives: the transient life in this current physical world, and the everlasting life of the soul.

Today, many question (or outright reject) the possibility of an afterlife. Such people argue that there is no evidence or scientifically plausible explanation for such things. When the body dies, the person dies with it, and that’s it. In reality, there is a great deal of evidence to support the notion of a soul and an afterlife, and even one solid scientific explanation that is slowly gaining popularity and acceptance.

The Quantum Brain

Although there have been millions of cases of “near death experiences” and medically-induced “clinical deaths”—many of which end with the victim or patient describing other worlds and relating accurate information that would have been impossible for them to know—these are all relegated to “anecdotal evidence” and generally not taken seriously in the scientific community. We can put all of that aside (together with countless people’s personal stories of prophetic dreams and premonitions, “out-of-body” experiences, miraculous occurrences, and other inexplicable phenomena), and focus strictly on accepted science.

In recent decades, neurologists studying the human brain have sought to uncover what it is that generates consciousness and actually makes the brain work. Why and how is it that this network of cells produces a “mind”? Biology and chemistry have given us the general mechanisms of electrical signals and neurotransmitters, but have not been able to answer the real fundamental questions. To solve the mystery actually requires the most complex of sciences: quantum physics.

In 1989, world-renowned physicist Sir Roger Penrose published The Emperor’s New Mind in which he argued that classical physics simply cannot explain consciousness, nor can the brain be compared in any way to a typical computer, or be explained with familiar algorithms. Penrose suggested that the only plausible explanation for consciousness can come from quantum physics.

To go into the major principles of quantum physics is far beyond our scope. Indeed, one of the great quantum physicists, Richard Feynman, once noted: “I think I can safely say that nobody understands quantum mechanics.” Suffice it to say that quantum physics has completely revolutionized science and our entire understanding of reality. It has turned the universe into a funky place where just about anything is possible, and where things at the sub-atomic level behave in totally bizarre ways. Niels Bohr, one of the early quantum physicists (and a Nobel Prize winner) offered that “If quantum mechanics hasn’t profoundly shocked you, you haven’t understood it yet.” Meanwhile, the man who is often called “the father of quantum physics”, Max Planck, stated:

As a man who has devoted his whole life to the most clear headed science, to the study of matter, I can tell you as a result of my research about atoms this much: There is no matter as such. All matter originates and exists only by virtue of a force which brings the particle of an atom to vibration and holds this most minute solar system of the atom together. We must assume behind this force the existence of a conscious and intelligent mind. This mind is the matrix of all matter.

From his lifetime of studies, Planck concluded that reality as we know it doesn’t exist, and all of matter is held together by some kind of universal mind or consciousness. Building on these ideas, and the complex math and science behind them, Penrose proposed that the brain is a “quantum computer” of sorts, and may be intricately linked to the very fabric of the universe.

Quantum Biology and the Soul

Penrose’s hypothesis inspired a psychology professor in Arizona named Stuart Hameroff. As a practicing anesthesiologist, Hameroff knew that anesthesia works by shutting down small proteins inside neurons called microtubules, and this shuts off a person’s consciousness. Penrose and Hameroff teamed up to continue researching the possibility of the brain as quantum computer. Incredibly, their conclusions suggest that the brain can actually store its quantum information in the universe itself, so that even if the brain was to die, its information would not die with it. That information can be held indefinitely in the universe, and can return to a revived brain, or even into another brain. This would explain near death experiences and clinical deaths, and provides a scientific explanation for reincarnation and a life after death. The death of the body does not at all mean the death of the person, or that person’s memories and thoughts.

While there are those who are quick to criticize the theory and reject it, no one has been able to actually refute it. In fact, since the theory was first proposed, more and more evidence has accumulated to support it. In 2014, quantum biologist Anirban Bandyopadhyay (based in Japan’s National Institute for Materials Science and a visiting professor at MIT) successfully demonstrated the quantum activity of microtubules.

It appears that science has finally discovered the soul. There are now valid, empirical evidence-based theories to explain the existence of an eternal mind or spirit, a universal consciousness, the possibility of an afterlife and reincarnation. The scientific community needs to stop aggressively denying anything that seems “spiritual”, and instead delve deeper into this exciting and promising new field. This sentiment was already expressed long ago by Nikola Tesla, considered by many to be the greatest scientist of all time: “The day science begins to study non-physical phenomena, it will make more progress in one decade than in all the previous centuries of its existence.” It was the genius Tesla who first noted that his brain “is only a receiver,” and stated that “In the Universe there is a core from which we obtain knowledge, strength, inspiration. I have not penetrated into the secrets of this core, but I know it exists.”

Abraham on Intermarriage

לעילוי נשמת פאינה בת אוג’ול, תנצב”ה

This week’s Torah reading is Chayei Sarah, which begins with the narrative describing the passing of Sarah, the first Matriarch of Israel. In the past, we’ve written of Sarah’s spiritual make-up (see ‘A Mystical Journey through the Lives of Sarah’ in Garments of Light). We’ve explored the significance of Me’erat HaMachpelah, the Cave of the Patriarchs where she was buried, as well as the nature of death and the afterlife in Judaism.

'Eliezer and Rebekah' by Gustav Doré

‘Eliezer and Rebekah’ by Gustav Doré

Following the passage of Sarah’s death, the bulk of the portion’s remaining narrative deals with the marriage of Isaac, her only son. Abraham commissions his trusted servant Eliezer to find Isaac a proper wife. He makes Eliezer swear to bring a woman from his own home and extended family back in the land of Charan. Abraham cautions his servant not to bring a foreign woman under any circumstances, and to ensure her willingness to move to the Holy Land of Israel. If Eliezer cannot find such a woman, Abraham absolves his servant of his oath.

Eliezer goes on his way with a caravan of ten camels. He prays that God will give him a sign to find the right one, and God doesn’t disappoint. Rebecca comes forth and provides the weary Eliezer with a drink. She then fills the troughs for his camels, too. On average, a typical camel will drink over 100 litres of water in under 10 minutes. Rebecca had to draw over 1000 litres of water from her well to quench Eliezer’s ten camels! Not surprisingly, the Torah tells us Eliezer was simply astonished (Genesis 24:21). He knew immediately that God had answered his prayers, and Rebecca – so kind, patient, and strong – is undoubtedly the one. Eliezer introduces himself and follows Rebecca home. At this point, it becomes quite clear why Abraham specifically wanted a daughter from his own family back in Charan.

Making Souls

Jewish texts tell us that Abraham was a passionate educator from a young age. His life’s mission was waking people up to God’s existence, to end their idolatry and immorality, and to inspire others to take upon themselves a higher sense of responsibility and righteousness. Abraham and Sarah were very successful in this task, so much so that the Torah describes them as having “made souls” (Genesis 12:5). Rashi explains that this refers to their role as spiritual parents, as if Abraham and Sarah themselves brought all those people to life. The Torah specifically says this occurred in Charan, and the message was evidently taken up by his own extended family.

After Eliezer explains to Rebecca’s father and brother what had transpired, the two answer: “This has come from Hashem… let [Rebecca] be a wife for your master’s son, as Hashem has spoken” (24:50-51). The family was one that recognized God and His greatness. They were moral and good people, too, welcoming Eliezer into their home, and even offering Rebecca the final choice on whether to go with Eliezer or not (as opposed to forcing her into marriage, as was common in those days). Rebecca herself decided to go with Eliezer immediately, and not wait another year as the family suggested. When the caravan finally returned to Israel, we see that the righteous Rebecca instantly recognized Isaac’s holiness (see Rashi on v. 64). In her modesty, she quickly veiled herself. The two were happily married, monogamously, and symbolize a most perfect bond and love, unlike any other described in Scripture. (We have explored this in more depth in the past; see: ‘Isaac and Rebecca: the Secret to Perfect Marriage’ in Garments of Light.)

Kindness, modesty, faith – these are central traits embodied by Rebecca, as the Torah so thoroughly describes, and traits that are found deep within the hearts of all Jewish women that descend from her. This is ultimately the reason why Abraham was so strict about Isaac not intermarrying with the locals. To ensure Isaac would be able to maintain the divine covenant, and to continue in the holy work of tikkun olam, and of spreading truth, morality, and righteousness, it was absolutely essential that Isaac had a partner that was equally up to the task. After all, it is well known (and repeated countless times in Jewish texts), that all the power lies within the woman.

It was Rebecca that ensured the divine blessings would pass on to the righteous Jacob, and not the wayward Esau. It was the wife of On ben Pelet who saved him from joining Korach’s rebellion against Moses and God, while Korach himself was brought down by his own spiteful wife (Sanhedrin 109b). It was Zeresh that stood behind Haman to annihilate the Jewish people, while Esther prevented a holocaust. And when Abraham worried about what to do with his unruly son Ishmael, God told him: “Everything that Sarah tells you, listen to her voice” (Genesis 21:12).

Intermarriage Today

It is therefore not surprising that Jewish law is unequivocal on the fact that the spiritual heritage of Judaism is passed on through the mother, and never through the father. Having said that, fulfilling God’s covenant requires two partners, which is why intermarriage from either direction is spiritually so tragic. (Just like every Jewish woman has the traits of kindness, modesty, and faith, the Talmud tells us that every Jewish man, too, has three traits embedded in his soul: empathy (or mercy), modesty, and kindness. The Rambam famously goes so far as to say that one who does not show these traits should be suspected of not really being Jewish!)

The latest statistics show that the rate of intermarriage is now at 58%, and among non-Orthodox Jews, it is an astounding 71%. Since the year 2000, 80% of Reform weddings were intermarriages. Together with their low birth rate of just 1.7 children, Reform Judaism (which is still considered the largest denomination in America) is dwindling. Only 4% of Reform Jews regularly attend religious services, and a meagre 29% believe in God. Jews that are totally secular and unaffiliated are not even on the map or in the statistics.

Abraham, the one who started it all, history’s first Jew, cautioned us so explicitly about intermarriage. The Torah spends a whopping 67 verses to describe this narrative in detail, making it among the longest chapters in the Torah. It goes without saying that we should all be doing everything we can to prevent intermarriages (including to inspire proper conversions where necessary). And Abraham gave us all a blessing to do this, just as he blessed Eliezer, who wondered how he would accomplish this seemingly difficult task: “Hashem, God of the Heavens… will send His angel before you…” (24:7).

May God’s angels help us all find our true soulmates, and give us the strength and wisdom to fulfil our divine task in this world.