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Finding God inhering naturalistically in all things -- a theory usually called panentheism -- is the only adequate religious response to science.
-R. Jeremy Kalmanofsky


Welcome to a discussion about Judaism and science, about fact, fiction and faith. Now in its seventh year, this site has already explored a wide range of issues, from archeology to zygotes and from adam (mankind) to t’filah (prayer). And we have done so unsponsored and unencumbered by any particular denomination.

Along the way, we have encountered some interesting ideas, met some fascinating people and even gained some new perspectives. And our journey has really just begun. All who are interested in a thoughtful, respectful and constructive dialogue are invited to participate.


A Solar Eclipse Deserves A Blessing

Thursday, August 3, 2017 @ 09:08 PM
posted by Roger Price

Credit: USAF/Museum of Aviation

We are on a fantastic journey, over which we have precious little control. As our universe expands, we are pushed deeper and deeper into space. We travel along, like some pebble carried with the tide. Our own galaxy, like hundreds of millions of others, rotates, and it does so at about 168 miles per second. On one of the spiral arms of our galaxy, our solar system has its own rhythms. Within the solar system, our home planet goes around our local star, the Sun, and our moon orbits around our home planet, even as the Earth and the Moon spin too.

Once in a while, in the midst of all this motion, the Moon travels between the Earth and the Sun in such a way as to block the light of the Sun from reaching us. It casts a shadow on our planet. The blockage may be partial or complete. We call this event a solar eclipse. In a total eclipse, when the Moon obscures the entire solar disk, the fullest form of the Moon’s shadow, the umbra, lasts no more than a few minutes in any one spot, but the effects are stark as darkness literally covers the Earth and the temperature drops.

We will ooh and ah as the eclipse begins, but we know that this too shall pass. All that was will be again and soon. Normalcy will return. One might think that it would be an occasion for a blessing, a b’rakha. After all, Jews seemingly have blessings, or b’rakhot, for every event and circumstance, from the sublime to the mundane, and from the time they arise to the time they go to sleep. And there are well recognized blessings for similar occurrences. For instance, when one sees a comet or lightening, there is Barukh atah Adonai, Eloheynu melekh ha’olam, oseh ma’aseh v’reyshit (Blessed is the Eternal One, Sovereign of the universe, maker of the works of creation). When one sees something beautiful like a tree or an animal, one might say Barukh atah Adonai, Eloheynu melekh ha’olam, she’kakha lo b’olamo (Blessed is the Source of wonder, Ruler of the cosmos, that such things are in the world). There are blessings on reaching the ocean, on smelling fragrant grasses and spices, even on witnessing an earthquake. But traditionally, there is no blessing for an eclipse. Why? To answer that question, we need to understand some science and some Judaism. read more

The Rebbe Meets Einstein: A Dialogue

Monday, June 5, 2017 @ 09:06 PM
posted by Ronald W. Pies, MD

“The Bible shows the way to go to heaven, not the way the heavens go.” — Galileo Galilei
There is no harmony between religion and science. When science was a child, religion sought to strangle it in the cradle. —R.G. Ingersoll



                When I was a resident in psychiatry over thirty-five years ago, one of my mentors said something that forever changed the way I thought about my profession. “In psychiatry,” he said, “you can do biology in the morning and theology in the afternoon.” My teacher was being a bit facetious, but on a deeper level, he meant what he said. I understood his message to be simply this: the problems of my patients could be understood and approached from both a “scientific” and a “religious” perspective, without fear of contradiction or inconsistency. Yes, I know—there are many critics of psychiatry who would challenge its “scientific” bona fides, but that is a debate that would take me far afield. Instead, I would like to use my teacher’s claim as a point of entry into a much broader question; namely, in what ways do science and religion differ, and in what sense do they have features in common?

                This is hardly a new question, and I don’t claim to have any revolutionary new answers. But I hope that by distinguishing between the truth claims and the wisdom claims of these two realms—science and religion—I can make the case for a modified form of “compatibilism.”  To do this, I will draw out the ancient Augustinian distinction between scientia and sapientia, whose meanings I will try to make clear presently. In addition, as an illustration of how this distinction may be helpful, I will present an imagined dialogue between two seminal figures in the realms of science and religion: Albert Einstein and Rabbi Menachem Mendel Schneerson, known as “the Rebbe.” What makes this dialogue different from the usual “Science vs. Religion” boxing match is the eclectic and nuanced positions of the two figures. For in an important sense, Albert Einstein was a deeply religious scientist–and the Rebbe, a deeply scientific theologian. read more