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When Judaism Meets Science
Posts Tagged ‘Genesis’
When Judaism Meets Global Warming (Part 4/4)
Image Credit: NASA
PART IV ––WHAT JUDAISM CAN AND CANNOT SAY CREDIBLY AND PRODUCTIVELY ABOUT GLOBAL WARMING.
Global warming, which could lead to climate change, is a complex phenomenon, as we discovered in the first three parts of this essay, previously published here. It is also a ubiquitous subject today, so it is easy to forget that it did not emerge into public consciousness as a matter to be treated seriously until the 1970s. The Jewish community was quick to understand the potential gravity of the issue, and, over the last forty years or so, through familiar denominational outlets and more recently by way of independent entities, the community has not hesitated to speak out. It has met global warming with concern and conferences. Whether the resultant rhetoric has accomplished anything or even addressed sufficiently the difficult challenge global warming presents to Judaism is another matter.
The classic approach.
The classic Jewish approach to seeking wisdom is to look first to Judaism’s foundational text, the Torah, understood literally as a book (or as books) of instruction. Long ago, and speaking of the Torah, Ben Bag Bag, an early rabbinic sage, described the premise: Turn it and turn it again, he reportedly said, for all is in it. (See Sayings of the Fathers 5:22.) But neither the Torah nor Judaism’s other foundational text, the Tanakh, the Hebrew Bible, is a science book, much less a technology book, and its authors lacked the knowledge, the tools, and the perspective to understand something as complex as global warming.
To be sure, by the time the ancient Israelites and Judahites began to record their legends and laws, they, like others, were well aware of the seasonal patterns that then prevailed. But there is no evidence that they knew, for example, that the Earth orbited the Sun in an elliptical path, nor did they likely know that the Earth tilted in its axis. And, surely, they did not know about how the Earth’s atmosphere allowed solar energy to hit the planet’s surface or to trap some of that energy that might otherwise radiate away. Had they any inkling that adding carbon to the atmosphere could potentially and adversely alter temperatures on land, in the seas, and in the sky, would they have insisted on three national pilgrimage festivals and more conventional rituals that called for the sacrificial burning of animals? (See, e.g., Ex. 23:14–17, 34:18-23.) We can speculate, but the truth seems to be that at least early on they conceived of an anthropomorphic god who took pleasure in the aroma of the animal sacrifice (Num. 15:3), and mitigating carbon infusion into the atmosphere was not an issue.
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Biology and Genesis: Are they compatible or irreconcilable?
Credit: Malka Rappaport
Introduction
Biology is the scientific study of life, and Genesis is the biblical story of life. Both address matters ranging from the origin of life to how we find life today, and both contain lessons that are important for our continued existence. And despite the fact that differences of interpretation of Genesis and the Bible in general have been the source of much discussion about perceived conflicts between religious and scientific ideas, perhaps these perspectives need not be considered so divergent.
Genesis is the first book of the Hebrew Bible, and most Jews accept the idea that it contains metaphors and should not be intended to serve as a substitute or alternative for valid scientific textbooks. However, it is also true that close reading of these stories can reveal perspectives and themes in common with many contemporary issues of scientific interest and importance. For example, the field of biology is now reaching an unprecedented peak of experimental power. We can now change our own biology in ways that were unimaginable just a few years ago. This is not to say that we should not move ahead, but we need to do so carefully. Because of this unprecedented power, though, all biologists today would be well served to incorporate ethical and moral considerations into their work to consider what should be done, not just what can be done. The stories in Genesis can help here because they directly address many biological issues of current interest, and they may provide valuable philosophical and ethical perspectives. read more
An Ark is a Terrible Thing to Waste
Credit: Ark Encounter
Ark Encounter is a theme park in Williamstown, Kentucky that invites you to “witness history,” to participate in a “life-sized Noah’s Ark experience” and to “be amazed,” all for the single day price of $40 per adult and $28 for children over 5 years of age. Seniors get a discount. Parking pass not included. Combination rates are available if you also want to go to Ark Encounter’s “sister attraction,” the Creation Museum, just north in Petersburg, Kentucky.
The underlying premise of the Ark Museum is that beside “the Cross, the Ark of Noah is one of the greatest reminders we have of salvation.” The reference, of course, is to the biblical story of a massive, worldwide encompassing flood which destroyed all human and other land based animal life on Earth, save that of a man named Noah, his family and such animals as he was able to collect and maintain on an enormous ship, the Ark, which rode the flooded seas for an extended period. (See generally, Gen. 6:9-9:29.) Ark Encounter considers the story of Noah’s Ark to be “true,” that is, an “historical account recorded for us in the Bible.”
For young earth creationists, like the proponents of Ark Encounter, history dates back to, and only to, about 6000 years ago, when, they believe, God created heaven and earth. Based on the genealogies in Genesis, the flood began when Noah was 600 years old, in the year 1656 AC (After Creation). Following the reckoning of Irish Archbishop James Ussher in the 17th Century as to the date of creation, this equates to 2348 BCE (Before the Common Era). The traditional Jewish calculation of the date of creation is somewhat different, occurring 3761/3760 years before the start of the Common Era, with the flood commencing 1656 years later, or about 2105 BCE. read more
Paleoanthropology in Genesis
According to the Bible, God commanded Homo Sapiens to “fill up planet Earth” (Gen. 1:28), and as a species we have most certainly done that. But what motivated prehistoric mankind to spread out throughout the entire world, in the evolutionary rapid time of less than 60-80,000 years?
Homo Erectus originated somewhere in East Africa almost two million years ago, and then slowly spread out to inhabit South Africa, the southern parts of Europe (Spain and Italy), the Caucasus, India, China, and Indonesia over the next million years. Homo Sapiens reached Indonesia and Australia within 40-50,000 years of its exodus from Africa. New research by a paleoanthropologist at the University of York suggests that moral and emotional reasons, especially betrayals of personal and communal trust, are the best way to understanding the rapid spread of our own species around the world. read more
The Lessons of the Bible Code
Let’s start at the very beginning. It is, as Oscar Hammerstein once wrote, a very good place to start. Let’s go to the biblical book of Genesis, or, more specifically, to the Hebrew text of it, known as B’reishit, and look at the first four verses. Let’s start with the first word in the first verse, b’reishit. The last letter of b’reishit is the Hebrew letter tav. Now let’s look for the letter which is fifty letters away from that tav. Let’s repeat that process two more times, each time skipping forty-nine letters and seeking the next letter that is fifty letters away from the one we just found. If you count carefully, when you reach the third letter in the second word of the fifth verse in B’reishit, the four Hebrew letters you find in this sequence are tav, vav, resh and hey. Together, in that order, they spell Torah, the first five books of the Tanakh, the Hebrew Bible.
Congratulations! You have just uncovered a hidden Bible code, one formed by an equidistant letter sequence, or ELS. Skeptics can repeat the exercise, and get the same result, as the beginning of the next book in the Hebrew Bible, the book of Exodus, known in Hebrew as Sh’mot. Find the first tav in the first verse of Sh’mot (it’s at the end of the second word) and the next three letters each 50 letters apart. Again, if you are careful, you should find the sequence tav, vav, resh and hey, or Torah.
Too simple? A mere coincidence, you say? Wait, there’s more. read more
The Camel’s Nose and the Torah’s Tent
The time is out of joint – O cursed spite,
That ever I was born to set it right!
Nay, come, let’s go together.
Shakespeare, Hamlet, I, 5
For those who hold that the Bible, and particularly the Torah, is the Word of God, without flaw and inerrant, the last few hundred years have been very frustrating. The development of the Documentary Hypothesis, the idea that the Torah was a compilation of works from several discrete sources, was and, despite scholarly challenge, remains a formidable obstacle to the claim of unitary and divine authorship. But the Documentary Hypothesis is, for all its power and value, just that, a hypothesis. Similarly, the notion that much of the Torah text is pretext, i.e., a series of allegories designed to enhance the image of one or more Kings of Judah, is another provocative and persuasive concept, but again, just that, a concept.
Yet while some would dismiss such broad theories as too sweeping, and not definitive, small, stubborn little problems with the text cannot be so easily refuted and disregarded. One sign that the Torah is not the work of a single writer, much less a divine one, is the presence of anachronisms in the text. read more
Science and Judaism: The Strange Claim of Dr. Schroeder (Part III)
Fernando Botero – Adam and Eve
In two prior posts, we have reviewed Dr. Gerald Schroeder’s strange claim in The Science of God (“TSOG”) (Rev. Ed. 2009) that billions of years of cosmic evolution and six biblical days of creation actually occurred simultaneously. With his self-imposed standard of not bending the Bible to science or science to the Bible in mind, we have analyzed how objective Schroeder actually was with respect to the Bible and science. In both instances, we have found Schroeder’s work sorely lacking. He has failed to meet his own standard and other more objective ones as well. read more
The Science Challenge
Judaism does not deal well with science. To be sure, there are many Jews who are scientists and many scientists who are Jews. Some Jewish scientists even win Nobel prizes for their work. Indeed, the numbers and percentages of winners are astonishing. See, http://www.jinfo.org/Nobel_Prizes. Still, as a community, and a supposedly smart one at that, Jews do not deal well with science.
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