Throughout Jewish history, the moments of greatest revelation are filled with paradoxes. Again and again, we encounter situations where divine presence is both near and distant, where faith requires action before certainty, where guidance comes through both clarity and concealment, and where the holiest object was made of the most profane materials (i.e., the gold used in the making of the Ark came from Egyptian idols) and exists outside the very rules of nature. These paradoxes are not flaws in the narrative. They are the essence of Judaism itself. They remind us that spirituality is not about resolving mystery but learning to live within it. Let us explore eight of these great paradoxes—the Burning Bush, the giving of the law on Mount Sinai, the crossing of the Sea of Reeds, the pillar of fire and cloud, the Manna, the Bitter Tree, and the Bitter Waters, the Ark of the Covenant, and the Torah being kept both inside and outside the Ark—and the lessons they hold for our lives today.
1. The Burning Bush – A Fire That Burns but Does Not Consume
Moses’ first encounter with the divine presents a profound paradox. As he shepherds his flock in the wilderness, he comes upon a strange sight:
“And the angel of the Lord appeared to him in a flame of fire from within the thorn bush, and he saw, and behold, the thorn bush was burning with fire, but the thorn bush was not being consumed.” (Exodus 3:2)
Fire, by its very nature, destroys what it burns. Yet here, the flames persist without consuming the bush. Moses, drawn to the mystery, steps forward. But as he approaches, G-d calls to him:
“Do not come any closer. Take off your shoes, for the place where you stand is holy ground.” (Exodus 3:5)
Here lies the paradox: the fire is both present and restrained, powerful yet non-destructive. Moses is both invited to witness and warned to keep his distance. The encounter teaches that G-d’s presence is not meant to annihilate but to sustain and illuminate without destruction.
The paradox of the Burning Bush reveals a deep truth: divine presence is not about overwhelming force but about transformation. G-d’s holiness is both near and distant, calling us forward while reminding us of the limits of human understanding.
2. Sinai – Called to Approach, Yet Ordered to Keep Away
At Mount Sinai, the Israelites experienced the most direct revelation in history. G-d descended upon the mountain in thunder, lightning, and fire, and the people stood before the divine presence.
“Moses brought the people out of the camp to meet G-d, and they stood at the foot of the mountain.” (Exodus 19:17)
Yet, at the same time, they were warned:
“Beware of ascending the mountain or touching its edge; whoever touches the mountain shall surely die.” (Exodus 19:12)
When G-d spoke, the experience was overwhelming:
“And all the people saw the thunder and the flames, the sound of the shofar, and the smoking mountain; and when the people saw, they trembled and stood from afar.” (Exodus 20:15)
In fear, they begged Moses:
“You speak to us, and we will listen, but let not G-d speak to us, lest we die!” (Exodus 20:16)
The paradox of Sinai is that G-d calls the people close yet warns them not to come too near. They long for revelation, yet when it arrives, it is too much to bear.
3. The Sea of Reeds – Step Forward Before the Miracle Happens
After leaving Egypt, the Israelites found themselves trapped. Pharaoh’s army closed in from behind while the vast Sea of Reeds stretched. In fear and despair, they cried out:
“Were there no graves in Egypt, that you have taken us to die in the wilderness?” (Exodus 14:11)
Moses reassured them that G-d would deliver them, yet G-d’s response was surprising:
“Speak to the children of Israel and tell them to go forward!” (Exodus 14:15)
But forward into what? The sea was still there, the waters unbroken. According to the Midrash (Sotah 37a), the sea did not split until Nachshon ben Aminadav stepped into the water, walking forward until the waves reached his neck. Only then did the sea part.
In the paradox of the Sea of Reeds, the miracle doesn’t happen before action—it happens because of it. The Israelites were not saved because they saw a clear path; they were saved because they moved forward as if the path existed.
4. The Pillar of Fire and Cloud – Light and Obscurity at the Same Time
As the Israelites journeyed through the wilderness, they were led by two opposing symbols:
- A pillar of clouds by day, shielding them from the desert heat.
- A pillar of fire by night, illuminating their path.
“And the Lord went before them by day in a pillar of cloud to lead them on the way, and by night in a pillar of fire to give them light.” (Exodus 13:21)
At first, this seems simple—fire provides light, and clouds offer shade. But the paradox deepens when we realize these two forces are opposites. Fire reveals while clouds obscure. Fire provides clarity, while clouds bring mystery.
The same divine presence that brought light to Israel brought darkness to the Egyptians at the Sea of Reeds:
“And the cloud was darkness for one, but it illuminated the night for the other.” (Exodus 14:20)
This paradox suggests that faith is not always about seeing the way clearly. Sometimes, we walk by fire, seeing the path before us. Other times, we walk in the cloud, trusting the way exists even when we cannot see it. Divine guidance is both a revelation and a mystery.
5. The Paradox of the Manna
The manna that sustained the Israelites in the wilderness presents a striking paradox.
“And Moses said to them, ‘Let no man leave any of it until the morning.’ But they did not listen to Moses, and some left part of it until the morning, and it bred worms and stank, and Moses was angry with them.” (Exodus 16:19-20)
This command highlights the ephemeral nature of the manna—meant to be gathered daily, teaching the Israelites to trust in G-d’s provision rather than hoard for the future. Yet, paradoxically, in Exodus 16:33-34, a portion was commanded to be preserved indefinitely:
“And Moses said to Aaron, ‘Take a jar and put an omer full of manna in it, and place it before the Lord, to be kept for your generations.’ As the Lord commanded Moses, so Aaron placed it before the Testimony to be kept.” (Exodus 16:33-34)
This contradiction—manna that spoils overnight yet lasts eternally in the Holy of Holies—symbolizes the balance between divine sustenance meant for daily reliance and the eternal testimony of G-d’s providence.
How can something that is meant to last only a day endure forever? This paradox illustrates the dual nature of divine sustenance. Just as physical sustenance (such as food or wealth) must be used properly to serve its intended purpose, excess can lead to corruption. Money, for example, in the right amount, can be a blessing—providing security and enabling good deeds—but having too much of it can become a curse, leading to greed, moral decay, and a disconnection from spiritual values. The manna teaches a balance: reliance on divine providence while also avoiding the hoarding of material wealth that leads to moral decay.
6. The Paradox of the Bitter Tree and the Bitter Waters
The Israelites, after three days of traveling in the wilderness without finding water, finally come upon a water source at Marah. However, the water is too bitter to drink. The people, desperate and frustrated, complain to Moses. In response, G-d gives Moses a peculiar instruction—throwing a bitter tree into the bitter water. Astonishingly, the water turns sweet and drinkable.
“And they came to Marah, but they could not drink the waters of Marah because they were bitter; therefore, it was named Marah. And the people complained against Moses, saying, ‘What shall we drink?’ So he cried out to the Lord, and the Lord instructed him concerning a tree, and he cast it into the water, and the water became sweet. There He established for them a statute and an ordinance, and there He tested them.” (Exodus 15:23-25)
How can something bitter transform bitterness into sweetness? This paradox challenges human logic, revealing a profound spiritual truth: the very thing that appears to be an obstacle or source of suffering often contains the potential for healing and redemption.
This event at Marah serves as a metaphor for life’s trials—when approached with faith and divine guidance, our hardships can become the means for growth. Just as the bitter tree miraculously neutralized the bitterness of the water, personal struggles, challenges, and pain can ultimately lead to renewal, clarity, and spiritual sweetness.
The Talmud (Berakhot 5a) teaches that suffering and trials serve as a test and refinement, much like the water at Marah:
“If a person sees that suffering has come upon him, let him examine his deeds. If he has examined and found nothing wrong, let him attribute it to the neglect of Torah study. And if he finds no neglect of Torah study, then it is afflictions of love.”
This suggests that bitterness in life is not meaningless; rather, it holds hidden purpose and potential, often leading to greater wisdom and deeper faith.
This concept is not only spiritual but is also reflected in scientific fact. Louis Pasteur, for example, demonstrated this principle through his work in developing vaccines. Pasteur created the first rabies vaccine using the very disease itself. He weakened the virus and introduced it into the body, allowing the immune system to recognize and fight it. What was once a deadly threat was transformed into life-saving protection. This mirrors the idea of turning adversity into an advantage—taking something harmful and using it to bring about healing and survival.
7. The Torah – Kept Both Inside and Outside the Ark
The paradox concerns the Torah itself. In Deuteronomy 31:26, Moses commands:
“Take this Torah scroll and place it beside the Ark of the Covenant of the Lord your G-d, and it shall be there as a witness against you.”
Yet, the Talmud (Bava Batra 14b) presents two opinions:
- The Torah scroll was placed on a shelf outside the Ark.
- The Torah scroll was placed inside the Ark, alongside the Tablets.
This presents a paradox: how can the Torah be both inside and outside the Ark simultaneously?
The answer reflects two aspects of divine wisdom:
- The Torah inside the Ark represents its hidden, mystical essence—accessible only to the holiest of individuals.
- The Torah outside the Ark represents its revealed wisdom—meant to guide daily Jewish life.
This paradox suggests that the Torah is both an infinite divine truth and a practical guide for human living. It is hidden and revealed simultaneously, beyond human grasp yet within our reach.
8. The Ark in the Holy of Holies – Occupying Space Yet Not Occupying Space
The last paradox is found in the very placement of the Ark of the Covenant within the Holy of Holies:
“And the priests brought in the Ark of the Covenant of the Lord to its place, into the inner sanctuary of the house, to the Holy of Holies, under the wings of the cherubim.” (I Kings 8:6)
The Talmud (Yoma 21a) describes a wondrous phenomenon:
- The Ark had specific dimensions—2.5 cubits in length, 1.5 cubits in width, and 1.5 cubits in height.
- The Holy of Holies was a chamber 20 cubits wide.
Yet, when measured, there were 10 cubits from each side of the Ark to the walls, as if the Ark did not occupy any space at all.
How can the Ark have a defined physical size yet simultaneously occupy no space? The message of this paradox is profound: holiness is not confined by the laws of nature. The divine is present within the physical world, yet not limited. The Ark, which contained the Torah and the Tablets, symbolizes the meeting point between the spiritual and the material—between divine eternity and earthly existence. It teaches us that G-d’s presence can manifest within the world, yet it will never be bound by it.
9. Living in the Paradox
These eight paradoxes—the Burning Bush, Sinai, the Sea of Reeds, the Pillar of Fire and Cloud, the Manna, the Bitter Tree, and the Bitter Waters, the Ark, and the Torah inside and outside the Ark—teach us the essence of faith:
- G-d’s presence is near yet untouchable.
- Holiness is both accessible and overwhelming.
- Faith means stepping forward before we see the path.
- Divine guidance is both clarity and mystery.
- The Ark is both finite and infinite, containing everything yet taking up no space.
- The Torah is both hidden and revealed, mystical and practical.
- Wealth is a blessing when received in the right amount but a curse when hoarded or misused.
- Failure and hardship can be the very means of transformation and healing.
These paradoxes are not contradictions to be solved. They are the essence of Judaism. May we learn to embrace the mystery, to walk forward even when the path is unclear and bitter, and to trust that in the tension between the finite and the infinite, we come closest to the truth. For in the paradox, we find G-d.
Finite and Infinite
In the heart of the Holy, where silence reigned,
A paradox lingered, divinely ordained.
The Ark of the Covenant, sacred and small,
Stood at the center, yet defied it all.
Twenty cubits wide, the chamber’s span,
Measured by mortal and limited man.
But place the Ark, and the numbers would bend—
Ten cubits on each side, the space had no end.
It took up no room, yet stood in its place,
The finite embraced by infinite grace.
A wonder so pure, beyond thought or decree,
Where Heaven met Earth in perfect unity.
For G-d is not bound by the laws He has made,
Nor locked in the light, nor lost in the shade.
He hides, yet He reveals His face,
Both distant and near in the same holy space.
Nature and miracle, hand in hand,
Finite and infinite, perfectly planned.
In the Holy of Holies, the veil was opened,
Revealing a truth since the world was spoken.
That Heaven and Earth are not apart,
But bound together, heart to heart.
The Ark was the kiss, the eternal embrace,
Where time dissolved and space lost its place.
O sacred spot where the opposites meet,
Where G-d’s essence stands, both vast and discrete.
The Ark was a promise, a glimpse, a sign,
That all of creation is utterly divine.
One day the world will awaken and see,
The holy concealed in all that can be.
When Heaven and Earth are fully aligned,
The infinite revealed in the space confined.
סופי ואינסופי
בלב הקודש, שם שקט שורר,
פרדוקס שוכן, אלוקי ונסתר.
ארון הברית, קדוש וקטן,
עומד במרכז, אך מעל הזמן.
עשר אמות, רוחב החדר כולו,
נמדד על ידי אדם, במוגבלותו.
אך מקם את הארון, המספרים ישתנו
חמש אמות לכל צד, ומקום אין לו.
תפס מקום, אך גם לא תפס,
הסופי עטוף בחסד אין־סוף נחשף.
נס כה טהור, מעבר להבנה,
שמים וארץ בנשיקה נאמנה.
כי ה’ אינו כבול לחוקי הבריאה,
לא אור בלבד, ולא רק הסתרה.
נעלם, אך מגלה את פניו,
קרוב ורחוק באותו מרחב.
טבע ונס, יד ביד צועדים,
סופי ואינסופי, יחד מתאחדים.
בקודש הקודשים, המסך נקרע,
מגלה אמת שנבראה בבריאה.
כי שמים וארץ אינם נפרדים,
חוברים יחד, לבבות מחוברים.
הארון הוא נשיקה, חיבוק נצחי,
שבו הזמן נמוג והמרחב אינסופי.
אוי, מקום קדוש, שבו הניגודים נפגשים,
מהות ה’ שם עומדת, עצומה ונסתרים.
הארון הוא הבטחה, רמז, אות,
שכל הבריאה אלוקות בה טבועה מאוד.
יום יבוא והעולם יתעורר לראות,
את הקדוש נסתר בכל העשיות.
כששמים וארץ יתאחדו לגמרי,
האינסוף יתגלה במוגבל, ללא סייג
References and Sources
Credits: The source of commentary about the Ark in the Holly of Hollies and the Torah Inside and Outside the Ark is the Torah Inside and Outside the Ark & The Ark’s Spatial Paradox by the Lubavitcher Rebbe.
Paradoxes in the Bible and Judism
The Bible is woven with paradoxes—mystical doorways that seem to defy logic yet unveil the deepest truths of existence. These contradictions are not flaws but sacred mysteries guiding seekers toward a profound encounter with the divine. In the tension between free will and divine foreknowledge, in the command to light Shabbat candles before a day when fire is forbidden, and in the paradox of the Red Heifer that purifies the impure while rendering the pure impure, we glimpse the essence of G-d and the fabric of the universe itself. These paradoxes are not obstacles but revelations, drawing us beyond the limits of human understanding and into the infinite. Jewish thought is filled with paradoxes—apparent contradictions that challenge logic yet offer profound insights into the divine, human nature, and the cosmos. These paradoxes appear in scripture (Torah), halakha (Jewish law), theology, and philosophical commentaries and serve as doorways to deeper understanding. Below is a categorized list of a few paradoxes in Jewish tradition.
I. Theological Paradoxes (G-d and the Universe)
1. Free Will vs. Divine Foreknowledge
- If G-d knows the future, how can human beings have free will?
- Discussed extensively in Maimonides (Rambam), Saadia Gaon, and the Talmud (Berakhot 33b).
2. G-d’s Visibility vs. Invisibility
- Exodus 33:20: “No man can see Me and live.”
- Exodus 33:11: “And the Lord spoke to Moses face to face.”
- How can G-d be both knowable and unknowable?
3. The Problem of Evil (Theodicy)
- If G-d is just and omnipotent, why do the righteous suffer and the wicked prosper?
- Addressed in Job, Kohelet (Ecclesiastes), and commentaries like Ramban (Nachmanides) and the Kuzari.
4. The Paradox of Omnipotence
- Can G-d create a stone so heavy He cannot lift it?
5. Creation vs. Timelessness of G-d
- If G-d is beyond time, how did He create the universe at a specific moment?
- Discussed by Maimonides in “Guide for the Perplexed” and in the Kabbalah.
6. The Messiah: A King or a Pauper?
- Daniel 7:13: The Messiah will come “on the clouds of heaven.”
- Zechariah 9:9: The Messiah will come “riding on a donkey.”
- A paradox that depends on the merit of humanity.
7. Judaism’s View of the Afterlife
- The Torah barely mentions an afterlife, yet Jewish thought is filled with discussions on Olam HaBa (the World to Come).
II. Halakhic (Jewish Legal) Paradoxes
8. Lighting Shabbat Candles Before a Day When Fire is Forbidden
- Lighting Shabbat candles is a mitzvah, yet fire is prohibited on Shabbat (Exodus 35:3).
9. The Paradox of the Red Heifer (Parah Adumah)
- Numbers 19: The ashes of the Red Heifer purify those who are impure but make the pure person who prepares them impure.
How can the same substance perform the opposite function?
10. The Amalek Paradox: Remembering to Forget
- Deuteronomy 25:19: “Blot out the memory of Amalek.”
- Exodus 17:14: “Remember what Amalek did to you.”
How can one remember to forget?
11. The Eruv Paradox
- Carrying is forbidden on Shabbat, yet an eruv turns public spaces into private ones, making carrying permissible.
12. Fast Days on Shabbat
- Fasting is prohibited on Shabbat, yet Yom Kippur—the holiest fast—falls on Shabbat.
13. The Law of a Stolen Lulav
- A stolen lulav (palm branch) is invalid for use in the mitzvah of lulav and etrog, yet in some cases, an item obtained improperly can still be used for a mitzvah (commandment)
On the other hand, If someone steals a shofar (a ritual horn) and blows it on Rosh Hashanah, the mitzvah is still fulfilled (believed after the fact). This is because the shofar’s sound, rather than the physical object itself, fulfills the commandment. The sound is not inherently stolen, even if the shofar is.
14. Sha’atnez (Forbidden Mixtures) and Tzitzit
- Wool and linen (Sha’atnez) are forbidden to be worn together, yet a linen garment may have wool tzitzit strings.
15. Pikuach Nefesh (Saving a Life) vs. Keeping Mitzvot
- Violating Shabbat is forbidden, yet if a life is in danger, breaking Shabbat is not only permitted but required.
III. Scriptural Paradoxes in the Bible
16. Pharaoh’s Hardened Heart
- Exodus 9:12: “G-d hardened Pharaoh’s heart.”
- If G-d hardened his heart, how can Pharaoh be punished for his actions?
17. Jacob’s Deception vs. Divine Election
- Jacob deceives Isaac to receive the blessing (Genesis 27), yet is still seen as divinely chosen.
18. Jonah’s Failed Prophecy
- Jonah prophesies Nineveh’s destruction, but the city repents and is spared.
- Did Jonah lie, or was the prophecy conditional?
19. Noah’s Righteousness vs. Imperfection
- Genesis 6:9: “Noah was righteous in his generation.”
- The Talmud debates: Was he truly righteous or just better than his corrupt peers?
20. G-d’s Regret Over Creation
- Genesis 6:6: “G-d regretted making man.”
- Can an all-knowing G-d experience regret?
IV. Paradoxes in the Talmud and Rabbinic Commentaries
21. Torah is Divine Yet Interpreted by Humans
- The Talmud (Bava Metzia 59b): “The Torah is not in heaven.”
- If the Torah is divine, why do humans have the authority to interpret and rule on its meaning?
22. Beit Hillel vs. Beit Shammai – Both Are Right
- The Talmud (Eruvin 13b): “These and those are the words of the living G-d.”
- How can contradictory rulings both be true?
23. Mitzvot (commandments) Done with Bad Intentions
- TalmPesachim 50b: “A person should engage in Torah and mitzvot even with ulterior motives, for through them, he will come to do so with proper intent.”
- Can a good deed done for the wrong reasons still be good?
24. Rabbi Eliezer and the Oven of Achnai
- A bat kol (heavenly voice) supports Rabbi Eliezer, yet the sages overrule him.
- How can the rabbis reject divine intervention in halakhic matters?
V. Mystical and Kabbalistic Paradoxes
25. Tzimtzum: The Paradox of Divine Presence and Absence
- Kabbalah teaches that G-d “contracts” (Tzimtzum) to allow the universe to exist.
- How can an infinite G-d withdraw from creation and still be fully present?
26. Evil as Part of the Divine Plan
- In Kabbalah, even evil (Sitra Achra) is part of G-d’s will.
- How can G-d allow or create evil?
27. The Soul is a Part of G-d, Yet Individual
- How can the soul be both divine and separate from G-d?
Beautiful poem!!!! Thank you for sharing.
Thank you for the kind words!