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When Judaism Meets Science
Posts Tagged ‘science’
The Annual Migrations of the North American Jews (Or, Why This Season is Different From All Other Seasons)
When they are underway, the annual migrations of various animal species are truly magnificent to behold. By sea, land and sky, they move: the sea turtles and the baleen whales, the caribou and the wildebeests, the green darner dragonflies and the arctic terns and the free-tailed bats, among others. (See http://ngm.nationalgeographic.com/great-migrations/; http://www.mnn.com/earth-matters/animals/photo/.)
These migrations, which can transpire over thousands of miles, exhibit common characteristics. They suggest preparation and persistence, attentiveness, intentionality and unique allocations of energy. The participants will face distractions and temptations, but they will meet these challenges and more with what seems to be a shared sense of purpose. They are marvelous and inspiring adventures.
Perhaps these animals move because of some encoded instinct or perhaps from some form of communication we do not yet understand. Whatever the cause, they are not on an orderly and docile walk, two by two, as in the Noah fable. They are engaged in an existential activity, where travel is grueling and life and death are at issue for each animal individually and for the group as a collective, whether bale or pod or herd or team or swarm, flutter or flock. read more
Brains, Bosons and the Hebrew Letter Bet: The Higgs Field and the Jews
Just guessing, of course, but most of the particle physicists from forty-five nations who have been conducting experiments at the Large Hadron Collider (“LHC”) at the European Center for Nuclear Research (“CERN”) near Geneva, Switzerland probably never heard of B’reishit Rabbah, much less contemplated the discussion there about why God created the world with a word (B’reishit) beginning with the Hebrew letter Bet and not a word beginning with Aleph, the first letter in the alphabet. In the course of that discussion, some eighteen centuries ago, Jewish sages offered various and inventive explanations. Among other things, they noted that the letter Bet is closed at the top, bottom and back (right) side, but open in the front. According to one of the scholars, Bar Kappara, this configuration indicated that one may think about what happened after the days of creation unfolded, but not what occurred before then. (See Neusner, Confronting Creation (U. of South Carolina Press 1991), at 39-41.)
If the CERN scientists had read Bar Kappara’s words, they might understand them as an anti-scientific admonition. But that would be a misreading of the somewhat idiosyncratic scholar, for Bar Kappara favored scientific investigation. In particular, he valued and encouraged the study of astronomy. Channeling the prophet Isaiah (at 5:12), he suggested that one who could make astronomical calculations, but failed to do so, did not appropriately regard God’s works. (See, 4B Encyclopedia Judaica (Keter Publishing 1972), at 227.) What Bar Kappara did not like was metaphysical speculation. read more
Jewish, Beyond Belief: Why Behavior Matters
As a native New Yorker, I know that my hometown is famous for many things, ranging from bagels to Broadway. But earlier this summer, our city made national news for a novel, awesome phenomenon: a double rainbow appeared over our legendary skyline. The spectacle literally stopped traffic (well, more than usual, anyway), and photos of the colorful image flooded the internet. I have no doubt that among the mesmerized lay photographers, charmed children, and everyday gawkers, there were many Jews who saw the sky and uttered the following prayer upon seeing a rainbow: Baruch ata Ado-nai Elo-heinu melech ha’olam zocher ha’brit v’ne’eman bivrito v’kayam b’ma’amaro. Blessed are You, Lord our God, King of the universe, who remembers the covenant, and is faithful to His covenant, and keeps His promise. My daughter Sophie would not have been among those Jews. Her reaction to the rainbows would have been the same as it had been to hearing about the great flood, the plagues and even the creation of the universe: “Haven’t you people ever heard of science?” read more
The Cosmos, Oneness and Judaism: Are Pantheism and Panentheism Kosher for Jews?
The psalmist and the skeptic and the prophet and the professor look at the universe in which we find ourselves, see the same stars, feel the warmth of the same sun, hear thunder pealing from the same sky, understand the processes by which nature unfolds in spring, retreats in fall only to regenerate again the following year, and yet often draw different conclusions from the same observable data. So, for instance, in response to the emergence of humankind, a non-theist might merely record the evolutionary data or might, like cell biologist Ursula Goodenough, marvel at the improbability, the mystery, and the grandeur of our existence. (See, e.g., The Sacred Depths of Nature (Oxford University Press 2000).) The traditional Jewish believer, by contrast, might offer a prayer to the Supreme Being: Blessed are You, sovereign of the universe, who has fashioned us from the dust of the Earth in Your image and breathed our soul into us.
Is there another way, a way to attempt to understand one’s place in the cosmos that is consistent with current scientific knowledge, and yet recognizes the miracle of our presence without dependence on some supernatural being? Is there an approach to the cosmos which might be attractive to many, perhaps most, American Jews who do not believe in the traditional personal God who dominates the Torah, but nevertheless accept the existence of (and may even yearn for) some extraordinary power, force or spirit which pervades all that is? (See Post March 14, 2012) And, if so, is that path kosher? read more
Jews, Genes and Genetics: A Look at Family, Haplotypes and Peoplehood
In the United States today, the freest and richest nation on the planet, a country characterized by opportunity and mobility, the reality is that most Jews are Jews, if at all, by choice. For some, that choice is relatively easy, a coincidence of birth, culture and acceptance. For others, the situation is more complicated, involving perhaps disaffection with the faith or circumstances into which one was born and raised or, conversely, an attraction to a set of beliefs or patterns of behavior newly encountered.
Regardless of one’s position, in the open and fluid society that is America, most adults are not forced to be Jewish, i.e., to engage in conduct commonly understood to be specifically Jewish, such as attending shul, keeping kosher, studying sacred texts or simply identifying as a Jew. Nor are they forced to believe in a particular collection of ideas or ideals, including whether God exists, or, if they think that God does, what attributes or aspects that God may or may not have. Certainly strong social pressures can operate on an individual to motivate him or her to behave or believe one way or another, but most individuals still retain the ability to choose whether to be Jewish.
There is, however, one matter that is not open to choice, much less dispute or revision, and that is one’s genetic structure. And here, as elsewhere, advances in science in the relatively recent past have allowed us to investigate, to probe, to attempt to provide science based perspectives, if not answers, to the most basic questions: “Who am I?” and “Where did I come from?”. read more
New Planets, A God For The Cosmos and Exotheology
We are blessed to live in an age of great discoveries. Prior to about fifteen years ago, astronomers had not been able to identify planets in orbit around stars beyond our solar system. These planets, known as extra solar planets or exoplanets, have now been found. In fact, in the first dozen years from the discovery of the first exoplanet, about 500 such planets were located in diverse areas of the known universe.
Then NASA initiated the Kepler space mission, which was designed to find Earth sized planets within the habitable zone of a star. The mission focused on a relatively small star field in the constellations Cygnus and Lyra, perhaps the extent of the sky obscured by an average extended fist. The discoveries have been phenomenal, and the pace seems to be accelerating. As science writer Timothy Ferris has said, “We live in a changing universe, and few things are changing faster than our conception of it.” (Ferris, The Whole Shebang (Simon & Schuster 1997), at 11.) read more
Science and Judaism: WWMD? What Would Maimonides Do?
Credit: NASA AS8-14-2383
Rabbi Moshe ben Maimon, Maimonides, also known by the acronym Rambam, lived just over eight hundred years ago (1138-1204 CE). He never saw the planet Earth as astronaut William Anders did on December 24, 1968 when module pilot Anders took the now iconic photograph above while flying over the lunar surface during the first manned orbit of the Moon. We do not know if Maimonides even imagined such a sight.
Credit: NASA/JPL P41508
The picture above shows Earth with the Moon in the background. This scene was captured by the Galileo Orbiter on December 16, 1992 at a distance of almost four million miles from our home planet. Maimonides never had the opportunity to see Earth and Moon from this perspective either.
Credit: NASA, The Hubble Heritage Team and A. Riess (STSci). PRC2003-24.
Living some four hundred years before Nicolaus Copernicus considered the nature of the solar system and Galileo Galilei fashioned his first telescope, Maimonides did not realize that the Earth circled the Sun, and not the other way around as was commonly understood in his day. Nor could he have known that the Sun was but one medium sized star in a rather unremarkable galaxy known as the Milky Way which spans 100,000 light years and is similar in size and shape to the spiral galaxy NGC 3370 shown above in a picture taken by the Hubble Space Telescope. Similarly, he would not have known either that our galaxy consisted of a few hundred billion stars, give or take, or that the Milky Way was but one of perhaps a hundred billion galaxies, give or take, in the visible universe. See Tyson and Goldsmith, Origins (W.W. Norton, 2005), at 27, 150. read more
The Wise Scientists of Chelm and the Setting of the Sun
Credit: ESA/NASA/SOHO (Published 2/17/2011)*
Some time ago, in the Old Country village of Chelm, the wise men were studying Torah. It was Shabbat B’reishit, or, as it was known in Chelm, Shabbes Breshis. The men — and it was just men — were focused on Chapter 1, Verses 14-18, where it is written that on the fourth day of the first biblical week God made two big lights, the Sun and the Moon, and set them in the expanse of the sky. They were trying to figure out how there could have been an evening and a morning on each of the three prior days without the Sun. 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
Science and Judaism: The Strange Claim of Dr. Schroeder (Part II)
In a prior post (10/18/11), we started to look at Dr. Gerald Schroeder’s argument in The Science of God (“TSOG”)(rev. ed. 2009) that the six biblical days of creation and the billions of years of the evolution of the universe as measured by scientists actually occurred over the same time period. Our focus was on Schroeder’s interpretation of certain biblical passages that he believes show that time is treated differently before and after the creation of Adam. (See, e.g., TSOG, at 52, 54.)
Now we are going to address that part of Schroeder’s argument that rests of physics and mathematics. In the concluding post of this series, we will review the conclusion of Schroeder’s conflation argument. read more