עד דלא ידע

Purim, Shekalim, and Quantum Concepts: A Novel Interpretation

The Jewish calendar mandates the reading of Parshat Shekalim at the beginning of Adar, preceding the celebration of Purim. This practice, instituted by the Sages, serves as a replacement for the historical collection of Shekalim for the Temple, which commenced on the first of Adar. What is the relationship between Purim and the half-Shekel?

The Talmud (Megillah 13b) reveals that this pre-Purim reading was divinely orchestrated to counteract Haman’s offer of ten thousand silver talents.

אָמַר רֵישׁ לָקִישׁ: גָּלוּי וְיָדוּעַ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁעָתִיד הָמָן לִשְׁקוֹל שְׁקָלִים עַל יִשְׂרָאֵל, לְפִיכָךְ הִקְדִּים שִׁקְלֵיהֶן לִשְׁקָלָיו. וְהַיְינוּ דִּתְנַן: בְּאֶחָד בַּאֲדָר מַשְׁמִיעִין עַל הַשְּׁקָלִים וְעַל הַכִּלְאַיִם.

This raises a chronological question: How can the Shekalim, read before Purim, precede Haman’s actions during the Persian exile? What influence, if any, did this preemption have on Haman’s plans? The question hinges on the Talmudic term hikdim. Was the Shekel offering—or even the reading of it—practiced during the Persian exile, or is the Talmud referring to the Shekel practice of years past? If so, and we are discussing a historical precedent, why is it tied to the month of Adar?

Questions of Essence and Timing

1.  The Torah states that the Shekalim offering serves as atonement. What is it about the Shekel that provided atonement for a severe sin such as the Golden Calf?

2.   Rashi, in his commentary, describes the half-Shekel as being “made of fire,” indicating an abstract or supernatural quality to its properties.

The Midrash and the Kalir, in their respective works, highlight the difficulty Moses encountered in counting the Jewish people, who are likened to the stars and sand. Presumably, this refers to their vastness in number. God showed him how to count the people based on the numerical value of the first letter in each tribe’s name. Was it truly so difficult for the great Moses to tally a few hundred thousand people? Have the Jewish people ever been known for their sheer numerical strength?

תנחומא: לִפְקֻדֵיהֶם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, מְנֵה אֶת יִשְׂרָאֵל. אָמַר לְפָנָיו, רִבּוֹנִי, כְּתִיב: וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ (בראשית כח, יד), וּכְתִיב: וְשַׂמְתִּי אֶת זַרְעֲךָ כְּחוֹל הַיָּם (בראשית לב, יב), וְעַכְשָׁו אַתְּ אוֹמֵר כֵּן. אָמַר לוֹ: אִם בִּקַּשְׁתָּ לַעֲמֹד עַל מִנְיָנָם, טֹל רָאשֵׁי אוֹתִיּוֹת שֶׁל שְׁבָטִים וְתַעֲמֹד עַל מִנְיָנָם: ר' דִּרְאוּבֵן מָאתַיִם אֶלֶף, ש' דְּשִׁמְעוֹן שְׁלֹשׁ מֵאוֹת אֶלֶף, י' דִּיהוּדָה, י' דְּיִשָּׂשכָר, י' דְּיוֹסֵף שְׁלֹשִׁים אֶלֶף, נ' דְּנַפְתָּלִי חֲמִשִּׁים אֶלֶף, ז' דִּזְבוּלוּן שִׁבְעַת אֲלָפִים, ד' דְּדָן אַרְבַּעַת אֲלָפִים, ג' דְּגָד שְׁלֹשֶׁת אֲלָפִים, ב' דְּבִנְיָמִין אַלְפַּיִם, א' דְּאָשֵׁר אֶלֶף, הֲרֵי חֲמֵשׁ מֵאוֹת תִּשְׁעִים וְשִׁבְעָה אֶלֶף. אוֹתָן שְׁלֹשֶׁת אֲלָפִים שֶׁנִּשְׁתַּיְּרוּ, הֵן הֵן שֶׁנֶּהֶרְגוּ עַל הָעֵגֶל, שֶׁנֶּאֱמַר: וַיַּעֲשׂוּ בְנֵי לֵוִי כִּדְבַר מֹשֶׁה וַיִּפֹּל מִן הָעָם בַּיּוֹם הַהוּא כִּשְׁלֹשֶׁת אַלְפֵי אִישׁ (שמות לב, כח). לְכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: מְנֵה אוֹתָם כַּמָּה חָסְרוּ. רַבִּי מְנַחֵם בְּשֵׁם רַבִּי בִּיבֵי אָמַר: מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ צֹאן הַרְבֵּה, וְנִכְנְסוּ לְתוֹכָן זְאֵבִים וּבְקָעוּם. אָמַר הַמֶּלֶךְ לָרוֹעֶה: מְנֵה אֶת הַצֹּאן כַּמָּה חָסְרוּ, כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁהּ: לֵךְ מְנֵה אֶת יִשְׂרָאֵל כַּמָּה חָסְרוּ.   

הקליר, פיוט לשבת שקלים: אוֹמֵן בְּשָׁמְעוֹ כִּי תִשָׂא אֶת רֹאשׁ. חָל וַיֵּחַת אֵיךְ אוֹתָם דְּרוֹשׁ: לְעַם אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר. אֵיכָכָה אֶסְפְּרֵם וְלֹא נִתְּנוּ לְהִסָפֵר: עִקָרָם כְּנֶאֱמַר לוֹ הַבֵּט וּסְפוֹר. שָׁב וַיוּשַׁב אִם תּוּכַל לִסְפּוֹר: זַרְעָם כְּחוֹל יַמִּים וְכוֹכָבִים סְפוּרִים. וַאֲנִי אֵיךְ אֶסְפְּרֵם וְלָעַד פָּרִים: רָם חִוָּה לוֹ אוֹת מִסְפָּרָם. אֵיךְ לִמְנוֹתָם וְלַעֲמוֹד עַל סִפְרָם: בִּקּוּר רָאשֵׁי שְׁמוֹתָם לְחֶשְׁבּוֹן תְּעַלֶּה. וּמִדַּת מִנְיָנָם בְּיָדְךָ אָז תַּעֲלֶה: יָקָר שְׁלִישִׁי בְּתוֹכָם לֹא הָפְקַד. כִּי לִגְיוֹן מֶלֶךְ לְבַדּוֹ נִפְקַד: רָשׁוּם מִבֶּטֶן לְהִפָּקֵד בְמִשְׁמֶרֶת הַקֹּדֶשׁ. וּצְבָאוֹ וּפְקוּדָיו נִמְנִים מִבֶּן חוֹדֶשׁ: בְּשָׁמְעוֹ אֹמֶר וְנָתְנוּ אִישׁ כּוֹפֶר. פָּץ בַּמֶּה יִתְרַצֶּה אֶשְׁכּוֹל הַכּוֹפֶר: יְצִיר מַה יִתֵּן פִּדְיוֹן נַפְשׁוֹ. וְיִמְצָא חֲנִינָה פְּנֵי שָׂם נַפְשׁוֹ: קָדוֹשׁ כְּחָפֵץ לְהַצְדִּיק עַם זֶה. כְּמִין מַטְבֵּעַ אֵשׁ הֶרְאָהוּ בַּמַּחֲזֶה: לִמְּדוֹ זֶה יִתְּנוּ וְלֹא יִתְמַתְנוּ. וְלַכֹּל יְתַנוּ אֵת אֲשֶׁר נָתְנוּ: יָהּ לֹא מְצָאנוּךָ שַׂגִּיא כֹּחַ. כַּאֲשֶׁר נִקֵיתָ חֵטְא גִּבּוֹרֵי כֹּחַ:

4. The Purim narrative presents a unique sequence of events, where solutions precede problems, as the Talmud states, “the cure before the illness.” This raises the paradox of destiny versus free will: How can preordained solutions coexist with human agency?

5.    Chayav inish levassumei b’Puraya ad delo yada bein arur Haman l’varuch Mordechai )Megillah 7b): Why is one required to drink until he can no longer differentiate between cursing Haman and blessing Mordechai?

6. Talmud Chullin 139b: Haman min haTorah minayin? Shene’emar haman ha’etz hazeh. This allusion to Haman in the Torah is cryptic. What is insinuated by Haman being alluded to in the Tree of Knowledge?

7.  What is the significance of the lots (purim), after which the holiday is named?

8.  Why is the name of Hashem not explicitly mentioned in the Megillah, appearing only through hints of rashei teivos?

A Quantum Framework

The Talmud (Berachot 58a) states: Malchuta d’ara, k’ein malchuta d’rakia. We can interpret this to mean that the rules of the physical world mirror the abstract spiritual realms. If that is the case, perhaps the rules of the spiritual world contain quantum principles, such as the observer effect, uncertainty, entanglement, and—theoretically—retrocausality.

Quantum Mechanics: A Framework for Understanding

Classical physics operates by fixed principles. Namely, the properties of any given thing are fixed; it can be either matter or energy, either a particle or a wave. The relationship between different objects can only occur through known physical forces, within the framework of spatial proximity and temporal time. There must be a cause to create an effect. However, when it comes to tiny subatomic particles, these rules seem not to apply. Some of these principles include:

1.      Superposition: A quantum system exists in multiple states simultaneously until measured.

o    Example: An electron spins both clockwise and counterclockwise until observed.

2.      Entanglement: Linked particles share states instantaneously, even across vast distances.

o    Example: Change one entangled particle’s spin, and its partner’s spin flips instantly.

3.      Retro-causality (Theorized): Future choices can, theoretically, influence past events.

o    Example: Delayed-choice experiments suggest present observations determine a particle’s prior path.

4.      Observer Effect: Measurement collapses possibilities into a single reality. The quantum effect undergoes decoherence. We can only know details of a quantum system through statistical probabilities—an indirect prediction.

o    Example: Shining light on an electron’s path forces it into a defined location.

The unifying principle of quantum mechanics is that at the subatomic level, reality exists in a state of potentialities. In that state, the rules of classical physics do not apply. Time and space, as we know them, cease to exist. However, when a quantum system interacts with something in the non-quantum state—for instance, through measurement—the interaction itself causes the quantum state to lose coherence and become actualized into a fixed state governed by classical physics.

The Tree of Knowledge and the Quantum State

When the Torah describes the Tree of Knowledge, it says, “Tree of knowledge of good and evil,” not “good versus evil.” The tree symbolizes a state of superposition—a quantum state before the separation into duality. All potentialities exist; nothing is objectively good or bad. It is only human interaction with it that causes “decoherence” and “branching” into the dualities of good and evil. Daat (knowledge) and Tov v’Ra (good and evil) are incompatible. Knowledge is a form of interaction, like measurement, which collapses the system from superposition into duality.

The Uniqueness of Klal Yisrael

The concept of Israel as a whole is to restore the status of the Tree of Knowledge before the sin—before collapse into duality—when superposition and quantum states are possible. This quantum state of Israel exists as an entangled quantum entity, without separation through time and space, existing in a state of perfection beyond the duality of good and evil. This is likened to the essence of God Himself, a oneness that contains all possibilities and potentialities, complete and perfect in every way.

We cannot fathom or describe the essence of God directly, a oneness that contains all possibilities and potentialities, complete and perfect in every way.; we can only know of Him indirectly, through His actions and attributes. In the same way, the body of Israel is a quantum state of perfection—before separation and duality—filled with unlimited potential, tasked with restoring the world to the state before Etz HaDaat.

The coherence of this system is subject to the observer effect. They cannot be measured and counted, as that would collapse the system and disentangle the particles; everything would fall into decoherence and no longer represent the perfection of superposition of all potentialities.

Moses’ Dilemma

This was Moses’ dilemma in counting the people of Israel. A people likened to the very fabric of creation—to cosmic reality, the sand, and the stars—a quantum system: How could he measure them and collapse this perfection by creating the observer effect?

The Midrash and Kalir explain that an indirect measurement was required, akin to statistics and probabilities. The first letters of the tribal names allude to their numerical value. When viewed as individuals—actualized, separated, decohered, no longer in a quantum state—one can identify flaws; good is present, but so is evil. Counting makes it impossible to view them as a quantum system.

The Half-Shekel: Recohering the Quantum State

The half-Shekel—units of an unmeasured, entangled whole—returns to us the ability to recohere. In that state of entanglement, where time and space, and perhaps even causality, collapse, we can achieve retrocausality and atonement. There, we are perfect and without sin. This Shekel is one of fire; it is a spiritual concept of divine superposition.

Haman: Agent of Decoherence

Haman, as alluded to in the Torah in the Tree of Knowledge, represents separation and decoherence. He highlights the flaws of Israel, first by calling them “a scattered and divided nation”—disentangled and decohered. After that, he proceeds to point out their failures of v’et datei hamelech einam osim. This is symbolized by the lots: Before drawing, all potential results exist. Drawing the lots forces actualization and specificity. This is akin to measurement and decoherence. Haman is the duality, the Tree of Knowledge after the sin, attempting to destroy Israel and their quantum status of superposition, potential, and perfection.

“Our Shekalim Preceded Haman’s”

This may be what is meant by “our Shekalim preceded Haman’s.” Connecting to our quantum nature, as symbolized by the Shekel, returns us to a state of being “prior” to actualization, separation, and duality. Hekidim shekaleihem l’shekalav!

Thus, the sequence of events in the Megillah—the cure preceding the ailment—is a function of the quantum effect, where time and causality are not fixed, and all realities exist simultaneously in superposition. This addresses (to some degree) the paradox between destiny and free will. The idea of the Shekalim “preceding” Haman’s decree, in a non-linear fashion, can be understood as a manifestation of this quantum reality, where events are not strictly bound by temporal sequence.

Divine Hiddenness and Purim’s Paradox

Perhaps this is also why the name of Hashem does not appear explicitly in the Megillah, appearing only in acrostic form. This is a feature and function of the entire story: the quantum, indirect interaction with God and His people.

Ad Delo Yada: Returning to Superposition

Perhaps this is why we are instructed to drink until we can no longer distinguish between the good of Mordechai and the evil of Haman—ad delo yada bein arur Haman l’varuch Mordechai. Because the essence of Purim is to return to a state of pre-separation, of superposition.