Ask Rabbi Simmons

Evolution vs. Creation

Question

Does the Jewish faith accept the doctrine of evolution as opposed to creation. If
so please explain further.

Answer

How did G-d create the world? The Torah commentator Rashi tells us that G-d
created everything in potential on Day One, and then different species developed
from that primordial soup. (see Genesis 1:24, 2:4) It is worthwhile noting that as
he was writing in the 11th century, Rashi was not making apologetics in the face
of a scientific challenge!

Rabbi Shimshon Rafael Hirsch (19th century Germany) further explains that each
"Day" represents a specific stage of creation - i.e. a mingling of raw materials
and bursts of dramatic new development. As you go through the Torah's account, you
see described a gradual process from simple to more complex organisms - first a
mass of swirling gasses, then water, then the emergence of dry land, followed by
plants, fish, birds, animals, and finally, human beings. This pattern may be
similar to the evolutionary process proposed by science.

It is truly fascinating to realize that the Torah's position never changed;

science has come to match it! In fact, the recently proposed Punctuated Theory of
Equilibria is a further step toward the reconciliation of Judaism and science. In
other words, Arnold Penzias, who was awarded the Nobel Prize for his research on
the Big Bang, remarked: "What we see marking the flight of galaxies with our
telescopes, Maimonides saw from his metaphysical view."

* * *

Of course, there is a point where the Torah and the "evolutionists" diverge. The
Bible says these things didn't happen by accident. God made it all happen. Or in
other words, is the human being simply a smarter monkey, or a qualitatively
different creation? The Torah tells us that G-d blew into Adam a spiritual soul,
which is what separates man from all other creatures. (see Genesis 2:7)

You may ask, what difference does it make? Judaism teaches that the purpose of our
existence is to sanctify life by utilizing everything in the world to get close to
G-d. Only a being with a spiritual soul can have the "spiritual consciousness"
necessary to achieve this. If you would remove this aspect of existence, then
everything in the world is ultimately meaningless and we are all reduced to a
random collection of molecules.

On a deeper level, "physics" is actually a pathway toward understanding the inner

science of "metaphysics." As Maimonides writes: "As long as you are occupied with
the mathematical sciences and the technique of logic, you belong to those who walk
around the palace in search of the gate... When you complete your study of the
natural sciences and get a grasp of the metaphysics, you enter into the inner
courtyard and have are in the same house as [G-d the King]."

* * *

As for the scientific specifics of creation, Judaism understands that all the
details are not revealed for us to understand. As the Talmud explains: Why does
the Torah begin with the letter "bet?" To tell you that just as a "bet" is closed
on three sides and open only in a forward direction, so too there are many things
which occurred prior to the Torah's account which we cannot understand. And what
is the only letter which precedes a "bet?" It is "aleph," the first letter of the
alpha-bet, with the numerical value of one, representing the One and Only G-d.
This tells you that prior to creation only one thing existed - G-d. (see Talmud
Yerushalmi - Chagiga 2:1, and commentaries)

To learn more, read the "Permission to Believe" by Lawrence Keleman (Feldheim

1990), and the newest book by Dr. Schroeder, "The Science of God." And next time
you're in Jerusalem, you can hear both of these authors lecturing at Aish HaTorah.

With blessings from Jerusalem,

Rabbi Shraga Simmons