Radiance Within Radiance

“The Holy One, blessed be He, found it necessary to create all these things in the world to ensure its permanence, so that there should be, as it were, a brain with many membranes encircling it. The whole world is constructed on this principle, upper and lower, from the first mystic point up to the furthest removed of all the stages. They are all coverings one to another, brain within brain and spirit within spirit, so that one is a shell to another. The primal point is the innermost light of a translucency, tenuity, and purity passing comprehension. The extension of that point becomes a hechal ‘palace’, which forms a vestment for that point with a radiance which is still unknowable on account of its translucency. The palace which is the vestment for that unknowable point is also a radiance which cannot be comprehended, yet withal less subtle and translucent than the primal mystic point. This palace extends into the primal Light, which is a vestment for it. From this point there is extension after extension, each one forming a vestment to the other, being in the relation of membrane and brain to one another. Although at first a vestment, each stage becomes a brain to the next stage. The same process takes place below, so that on this model man in this world combines brain and shell, spirit and body, all for the better ordering of the world” (Zohar 19b-20a, Bereshit).

This layered topology — in which radiance is veiled by radiance, and the inner point extends through recursive membranes — is not a poetic image. It is the dimensional skeleton of being. In string theory’s brane cosmology, these same principles reappear: our visible universe is one brane among many, enclosed by higher-dimensional layers of unseen influence. The Torah knew this not by inference — but by structure.

Amazingly, this section shows similar concepts, albeit in a different language, to “Brane cosmology”, which arises in string theory and other proposed unified theories of quantum mechanics and general relativity. See, this theory is defined as the theoretical, cosmological model described by branes (i.e., hypothetical components of string theory) in which the central idea is that the visible, three-dimensional universe is restricted to a brane inside a higher-dimensional space, called the “bulk” (also known as “hyperspace”). In the bulk model, at least some of the extra dimensions are extensive (possibly infinite), and other branes may be moving through this bulk. Interactions with the bulk, and possibly with other branes, can influence our brane and thus introduce effects not seen in more standard cosmological models.

Rabbi Avraham

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Letters in Flight

It is written in the Zohar (173a, Shelach), that the “letters of the Alef bet are never at rest“. They move, rise, descend, and interlock into hidden Divine Names. These permutations do not happen randomly or eternally — they happen in time, within precise segments of each day.

“All these letters never rest. They stand out and sparkle externally, and rise and descend. No one could understand anything about them, except for the Mashiach with great toil”.

Each Name hovers in the invisible upper register of the world for a set duration — then vanishes.

We are told that only once per day do these full Divine Names appear. But three times a day, the Alef bet itself becomes visible, flying and recombining — a parallel to the three daily tefillot, but operating at the level of pre-verbal formation.

These are not symbolic durations. The Zohar gives exact spans — down to the hour and minute — of how long each permutation suspends itself within creation:

These permutations are progressive, ascending in complexity and structure. Yet they remain impermanent — appearing, suspending, and being stored away. This is the hidden respiration of Shemot within the spiritual atmosphere of the world.

This Zoharic revelation mirrors the deepest observable rhythms of nature. The flying letters appear three times a day, paralleling the triadic arcs of existence:

1. Daylight Cycle — Morning – Afternoon – Evening
2. Temperature Arc — Cool Rise – Peak Heat – Cooling Fall
3. Human Alertness Rhythm — Cortisol Rise – Energy Dip – Evening Shift

Each of these is anchored in time, sensed bodily or cosmically, and reflects a deeper Torah-structured resonance embedded in creation.

“No one could understand anything about them, except for the Mashiach with great toil”. This is not poetic mysticism — it is architectural secrecy. The Mashiach alone will perceive and understand the exact transitions, positions, and functions of the permutations. For he will restore the Alef bet to its perfect configuration, bringing all letters to their destined roles.

We live beneath the visible world, but above us — at every hour — names are flying. Letters spark, lock, vanish, and return. Their choreography is timed, their formation exact, and their purpose concealed. To witness even one of them would be to see the breath of Hashem structured into living syntax.

Rabbi Avraham

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When Higher Worlds Appear

There are moments when the veil thins.

A man sits at his Shabbat table. He sings Shalom Aleichem, and something shifts. Before kiddush, he turns to his wife and says: “My zeidi is here. He came to hear my kiddush”. He sees him. Not with his eyes, but with the clarity of another kind of seeing — the mind’s inner vision. The figure moves, appearing first at the doorway, then beside him, smiling. There is no fear. Only presence. Only consolation.

What is happening here?

The Zohar (Shelach 172a–b) describes a phenomenon of sacred expansion. A man gazes at a heichal — a spiritual chamber — and it first appears small. Then, as he continues looking, it grows. Then it grows again. Until a single hair’s breadth becomes immeasurable. The more one sees, the more there is to see.

Modern minds may reach for a different metaphor: the passage of a four-dimensional object through our three-dimensional world.

When it enters, we see only a small slice. As it continues, the object seems to grow. At its midpoint, it appears in full. Then it shrinks and vanishes — but it was always whole. We simply intersected one thin layer of its presence.

So it is with consciousness.

Sometimes, the intellect receives more than it knows how to process. In moments of merit — not always in meditation, not always in longing — ruach hakodesh may arrive, if G-d so wills. But even then, the soul must make sense of what it is granted. And it does so using the only tools it has: comparison, interpretation, partial language. The eternal passes through the now, and we catch a sliver of its face.

But that sliver is enough.

Enough to know that the world is larger than its matter. Enough to feel a smile from the other side. Enough to realize that what we call “vision” may be the dimmest edge of something far brighter — and that when the soul is ready, more of it can be seen.

And then it fades again.

But not because it’s gone.

Because you have returned.

Rabbi Avraham

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Posts

Dear Reader,

We are honored to welcome you to the new Posts section of Tehomia. This space is an extension of the project’s core vision — a site where Torah, structure, and holy intelligence meet.

Here, you’ll find shorter entries, updates, and reflections that continue the profound work of Rabbi Avraham Chachamovits. While the main essays explore vast metaphysical architectures, these posts will offer precise insights in a more conversational register — yet always with the same spiritual fidelity.

You are welcome to read, reflect, and, when moved, leave a comment. Dialogue, when grounded in reverence and clarity, is part of the unfolding light.

This is only the beginning.
May what begins here echo far.

— The Tehomia Team