The following is a personal correspondence from
the Lubavitcher Rebbe
on the subject of Creation and science, written in 1961 C.E.
(Footnotes appear at the bottom of the page.)
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RABBI MENACHEM M. SCHNEERSON
Lubavitch
770 Eastern Parkway
Brooklyn 13, N.Y.
By the Grace of G-d
18th of Teveth, 5722
Brooklyn, New York
Greeting and Blessing:
After not having heard from you for a long time, I was pleased to receive regards from you through the young men
of Chabad who visited your community recently in connection with the public lecture. I was gratified to hear that
you participated in the discussion, but it was quite a surprise to me to learn that you are still troubled by the
problem of the age of the world as suggested by various scientific theories which cannot be reconciled
with the Torah view that the world is 5722 years old.
I underlined the word theories, for it is necessary to bear in mind, first of all, that science formulates
and deals with theories and hypotheses, while the Torah deals with absolute truths. These are two different disciplines,
where "reconciliation" is entirely out of place.
It was especially surprising to me that, according to the report, the said "problem" is bothering you
to the extent that it has trespassed upon your daily [religious] life…. I sincerely hope that the impression conveyed
to me is an erroneous one. For, as you know, … [it is mandatory] to fulfil G-d's commandments regardless of the
degree of understanding, and obedience to the Divine Law can never be conditioned upon human approval. In other
words, lack of understanding, and even the existence of "legitimate" doubts, can never justify disobedience
to the Divine commandments; how much less, when the doubts are "illegitimate", in the sense that they
have no real or logical basis, such as the "problem" in question.
Apparently, our discussion which took place a long time ago, and which, as I was pleased to learn, has not been
forgotten by you has nevertheless not cleared up this matter in your mind. I will attempt to do so now, in writing,
which imposes both brevity and other limitations. I trust, however, that the following remarks will serve our purpose.
Basically, the "problem" has its roots in a misconception of the scientific method or, simply, of what
science is. We must distinguish between empirical or experimental science dealing with, and confined to, describing
and classifying observable phenomena, and speculative "science", dealing with unknown phenomena, sometimes
phenomena that cannot be duplicated in the laboratory. "Scientific speculation" is actually a terminological
incongruity; for "science", strictly speaking, means "knowledge", while no speculation can
be called knowledge in the strict sense of the word. At best, science can only speak in terms of theories
inferred from certain known facts and applied in the realm of the unknown. Here science has two general methods
of inference;
(a) The method of interpolation (as distinguished from extrapolation), whereby, knowing the reaction
under two extremes, we attempt to infer that the reaction might be at any point between the two.
(b) The method of extrapolation, whereby inferences are made beyond a known range, on the basis
of certain variables within the known range. For example, suppose we know the variables of a certain
element within a temperature range of 0° to 100°, and on the basis of this we estimate what the reaction
might be at 101°, 200°, or 2000°.
Of the two methods, the second (extrapolation) is clearly the more uncertain. Moreover, the uncertainty increases
with the distance away from the known range and with the decrease of this range. Thus, if the known range is between
0° and 100°, our inference at 101° has a greater probability than at 1001°.
Let us note at once, that all speculation regarding the origin and age of the world comes within the second and
weaker method, that of extrapolation. The weakness becomes more apparent if we bear in mind that a generalization
inferred from a known consequent to an unknown antecedent is more speculative than an inference from an antecedent
to consequent.
That an inference from consequent to antecedent is more speculative than an inference from antecedent to consequent
can be demonstrated very simply:
Four divided by two equals two. Here the antecedent is represented by the dividend
and divisor, and the consequent - by the quotient. Knowing the antecedent in this case, gives us one
possible result - the quotient (the number 2).
However, if we know only the end result, namely, the number 2, and we, ask ourselves, how can we arrive at the
number 2, the answer permits several possibilities, arrived at by means of different methods: (a) 1 plus 1 equals
2; (b) 4 - 2 equals 2; (c) 1 × 2 equals 2; (d) 4 ÷ 2 equals 2. Note that if other numbers are to come
into play, the number of possibilities giving us the same result is infinite (since 5 - 3 also equals
2; 6 ÷ 3 equals 2, etc. ad infinitum). [1]
Add to this another difficulty, which is prevalent in all methods of induction. Conclusions based on certain known
data, when they are ampliative [2] in nature, i.e. when they are extended to unknown areas, can have any validity
at all on the assumption of "everything else being equal", that is to say on an identity
of prevailing conditions, and their action and counter-action upon each other. If we cannot be sure that the variations
or changes would bear at least a close relationship to the existing variables in degree; if we cannot be sure
that the changes would bear any resemblance in
kind; if, furthermore, we cannot be sure that
there were not other factors involved - such conclusions or inferences are absolutely valueless!
For further illustration, I will refer to one of the points which I believe I mentioned during our conversation.
In a chemical reaction, whether fissional or fusional, the introduction of a new catalyzer into the process, however
minute the quantity of this new catalyzer may be, may change the whole tempo and form of the chemical process,
or start an entirely new process.
We are not yet through with the difficulties inherent in all so-called "scientific" theories concerning
the origin of the world. Let us remember that the whole structure of science is based on observances of reactions
and processes in the behavior of atoms in their present
state, as they now exist in nature. Scientists
deal with conglomerations of billions of atoms as these are already bound together, and as these relate to other
existing conglomerations of atoms. Scientists know very little of the atoms in their pristine state; of how one
single atom may react on another single atom in a state of separateness; much less of how parts of a single atom
may react on other parts of the same or other atoms. One thing science considers certain - to the extent that any
science can be certain, namely that the reactions of single atoms upon each other is totally different from the
reactions of one conglomeration of atoms to another.
We may now summarize the weaknesses, nay, hopelessness, of all so-called scientific theories regarding the origin
and age of our universe:
(a) These theories have been advanced on the basis of observable data during a relatively short period of time,
of only a number of decades, and at any rate not more than a couple of centuries.
(b) On the basis of such a relatively small range of known (though by no means perfectly) data, scientists venture
to build theories by the weak method of extrapolation, and from the consequent to the antecedent, extending to many thousands
(according to them, to millions and billions) of years!
(c) In advancing such theories, they blithely disregard factors universally admitted by all scientists,
namely, that in the initial period of the "birth" of the universe, conditions of temperature, atmospheric
pressure, radioactivity, and a host of other cataclystic factors, were totally different from those existing
in the present state of the universe.
(d) The consensus of scientific opinion is that there must have been many radioactive elements in the initial stage
which now no longer exist, or exist only in minimal quantities; some of them elements the cataclystic potency of
which is known even in minimal doses.
(e) The formation of the world, if we are to accept these theories began with a process of colligation (of binding
together) of single atoms or the components of the atom and their conglomeration and consolidation, involving totally
unknown processes and variables.
In short, of all the weak "scientific" theories, those which deal with the origin of the cosmos and with
its dating are (admittedly by the scientists themselves) the weakest of the weak.
It is small wonder (and this, incidentally, is one of the obvious refutations of these theories) that the various
"scientific" theories concerning the age of the universe not only contradict each other, but some of
them are quite incompatible and mutually exclusive, since the maximum date of one theory is less than the minimum
date of another.
If anyone accepts such a theory uncritically, it can only lead him into fallacious and inconsequential reasoning.
Consider, for example, the so-called evolutionary theory of the origin of the world, which is based on the assumption
that the universe evolved out of existing atomic and subatomic particles which, by an evolutionary process, combined
to form the physical universe and our planet, on which organic life somehow developed also by an evolutionary process,
until "homo-sapiens" emerged. It is hard to understand why one should readily accept the creation of
atomic and subatomic particles in a state which is admittedly unknowable and inconceivable, yet should be reluctant
to accept the creation of planets, or organisms, or a human being, as we know these to exist.
The argument from the discovery of fossils is by
no means conclusive evidence of the great antiquity
of the earth, for the following reasons:
(a) In view of the unknown conditions which existed in "prehistoric" times, conditions of atmospheric
pressures, temperatures, radioactivity, unknown catalyzers, etc., etc. as already mentioned, conditions that is,
which could have caused reactions and changes of an entirely different nature and tempo from those known under
the present-day orderly processes of nature, one cannot exclude the possibility that dinosaurs existed 5722 years
ago, and became fossilized under terrific natural cataclysms in the course of a few years rather than in millions
of years, since we have no conceivable measurements or criteria of calculations under those unknown conditions.
(b) Even assuming that the period of time which the Torah allows for the age of the world is definitely too short
for fossilization (although I do not see how one can be so categorical), we can still readily accept the possibility
that G-d created ready fossils, bones or skeletons (for reasons best known to Him), just as He could create ready
living organisms, a complete man, and such ready products as oil, coal or diamonds, without any evolutionary process.
As for the question, if it be true as above (b), why did G-d have to create fossils in the first place? The answer
is simple: we cannot know the reason why G-d chose this manner of creation in preference to another, and whatever
theory of creation is accepted, the question will always remain unanswered. The question, "Why create a fossil?"
is no more valid than the question, "Why create an atom?" Certainly, such a question cannot serve as
a sound argument, much less as a logical basis, for the evolutionary theory.
What scientific basis is there for limiting the creative process to an evolutionary process only, starting with
atomic and subatomic particles - a theory full of unexplained gaps and complications, while excluding the possibility
of creation as given by the Biblical account? For, if the latter possibility be admitted, everything falls neatly
into pattern, and all speculation regarding the origin and age of the world becomes unnecessary and irrelevant.
It is surely no argument to question this possibility by saying, "Why should the Creator create a finished
universe, when it would have been sufficient for Him to create an adequate number of atoms or subatomic particles
with the power of colligation and evolution to develop into the present cosmic order?" The absurdity of this
argument becomes even more obvious when it is made the basis of a flimsy theory, as if it were based on sound and
irrefutable arguments overriding all other possibilities.
The question may be asked, "If the theories attempting
to explain the origin and age of the world are so weak, how could they have been advanced in the first place?"
The answer is simple. It is a matter of human nature to seek an explanation for everything in the environment,
and any theory, however far-fetched, is better than none, at least until a more feasible explanation can be devised.
You may now ask, "In the absence of a sounder theory, why then isn't the Biblical account of creation accepted
by these scientists?" The answer, again, is to be found in human nature. It is a natural human ambition to
be inventive and original. To accept the Biblical account deprives one of the opportunity to show one's analytic
and inductive ingenuity. Hence, disregarding the Biblical account, the scientist must devise reasons to "justify"
his doing so, and he takes refuge in classifying it with ancient and primitive "mythology" and the like,
since he cannot really argue against it on scientific grounds.
If you are still troubled by the theory of evolution, I can tell you without fear of contradiction that it has
not a shred of evidence to support it. On the contrary, during the years of research and investigation
since the theory was first advanced, it had been possible to observe certain species of animal and plant life of
a short life-span over thousands of generations, yet it has never been possible to establish a transmutation from
one species into another, much less to turn a plant into an animal. Hence such a theory can
have no place in the arsenal of empirical science.
The theory of evolution, to which reference has been made, actually has no bearing on the Torah account of Creation.
For even if the theory of evolution were substantiated today, and the mutation of species were proven in laboratory
tests, this would still not contradict the possibility of the world having been created as stated in the Torah,
rather than through the evolutionary process. The main purpose of citing the evolutionary theory was to illustrate
how a highly speculative and scientifically unsound theory can capture the imagination of the uncritical, so much
so that it is even offered as a "scientific" explanation of the mystery of Creation, despite the fact
that the theory of evolution itself has not been substantiated scientifically and is devoid of any real scientific
basis.
Needless to say, it is not my intent to cast aspersions on science or to discredit the scientific method. Science
cannot operate except by accepting certain working
theories or hypotheses, even if they cannot
be verified, though some theories die hard even when they are scientifically refuted or discredited (the evolutionary
theory is a case in point). No technical progress would be possible unless certain physical "laws" are
accepted, even though there is no guaranty that the "law" will repeat itself. However, I do wish to emphasize,
as already mentioned, that science has to do only with theories but not with certainties. All scientific conclusions, or generalizations,
can only be probable in a greater or lesser degree according to the precautions taken in
the use of the available evidence, and the degree of probability necessarily decreases with the distance from the
empirical facts, or with the increase of the unknown variables, etc., as already indicated. If you will bear this
in mind, you will readily realize that there can be no real conflict between any scientific theory and the Torah.
My above remarks have turned out somewhat lengthier than intended, but they are still all too brief in relation
to the misconception and confusion prevailing in many minds. Moreover, my remarks had to be confined to general
observations, as this is hardly the medium to go into greater detail. If you have any further questions, do not
hesitate to write to me.
To conclude on a note touched upon in our conversation:
… "the essential thing is the deed."
With blessing
/the Rebbe's signature/
Footnotes by AskNoah:
[1] Additional dimensions of infinite mathematical possibilities arise if we include further categories of mathematics to arrive at the same result (such as calculus, imaginary numbers, matrix algebra, etc.).
[2] ampliative: enlarging a conception by adding to that which is already known or received.
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The following is another correspondence
from the Lubavitcher Rebbe on the
subjects of Creation and science, and the attitudes of scientists, from 1964 C.E.
Source: "L'chaim Weekly," number 845, Nov. 19, '04
... My said letter does not appeal to "belief";
its premises are scientific, based on my years of scientific study, first at the University of Berlin, and later
at Paris. I upheld the possibility of the Creation account in Bereishis [Genesis] on scientific grounds. On the
other hand, I pointed out, that the so-called scientific arguments which purport to deny the possibility of the
Torah account of Creation are not scientific, since in truth science does not, and cannot, make such a claim. Moreover,
modern science declares that it can never offer an unequivocal scientific solution to this and similar problems.
The reason for this is not that modern science is still incomplete, but rather because of the very nature of science
which can never speak in absolute terms; it can only offer working theories and hypotheses.
Science can only examine and classify phenomena, and make probable, deductions and predictions. If these are eventually
substantiated by experiment, the theories are confirmed as approximate verities. But never can science claim to
speak in terms of absolute truths, for it would be a contradiction in itself.
(Continuation: "L'chaim Weekly," number 846, Nov. 26, '04)
The above is true in all areas of scientific inquiry. When
it comes to the theory of evolution, dealing with an effort to reconstruct the distant past, science lacks even
that decree of probability which it has in regard to future predictions, as explained at some length in my said
letter. Here science can only speculate. If such speculations are represented in text-books as "facts,"
then it is a gross and unscientific misrepresentation.
To cite one illustration: For years the Ptolemaic system was accepted as true, according to which the sun revolves
around the earth. Later Copernicus evolved the theory that the earth revolves around the son. This is the theory
which is now given in all text-books as an indisputable fact.
But what are the facts? Aside from the fact that even the Copernican sun centered system is no more than a theory,
subject to a variety of reservations, as all scientific theories must be apart, also, from the fact that the Copernican
theory did not presume to settle all the situations relating to astrophysical observations, but only answered more
questions, and more simply, than the Ptolemaic - modern science has reached some revolutionary conclusions in the
wake of the General Relativity Theory. Specifically, modern science is now convinced that when two systems are
in motion relative to one another, it could never be ascertained, from the scientific view point, as to which is
in motion and which at rest, or whether both are in motion. Let it be remembered that that the General Relativity
Theory has been accepted as fundamental to all exact sciences without dissent.
Yet - and it is surely no revelation to you - this new orientation in science is ignored in discussions relating
to the Ptolemaic and Copernican theories on the high school level, but [also by] men in specialized studies of
astronomy and physics in colleges and universities. In other words, science in many domains is still taught in
terms of a scientific orientation which prevailed at the close of the 19th century, when two cardinal principles
of science were yet unknown, namely the Relativity theory, and that all scientific conclusions necessarily belong
in the realm of probability, not certainty.
I once asked a professor of science why he did not tell his students that from the viewpoint of the Relativity
theory the Ptolemaic system could claim just as much validity as the Copernican. He answered candidly that if he
did that, he would lose his standing in the academic world, since he would be at variance with the prevalent legacy
from the 19th century. I countered, "What about the moral issue?" The answer was silence.*
In discussing this question with another scientist, he expressed surprise that there should be an individual in
the 20th century who could still think that the earth stood still and the sun revolved around it. When I protested
that from the viewpoint of modern science this could be as valid as the opposite theory, he could not refute it.*
Please excuse the length of the above remarks, which have been prompted by your statement relating to the acceptance
or non-acceptance of the concepts expressed in my letter on evolution. I invite your further reactions.
*(Italics added for emphasis.)
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