What do Jews think of creationism?

...the "literal translation" of Genesis is considered to be naive by rabbinical scholars steeped in "gematria" ....

... I've never been told to take the Bible literally at any point whatsoever; it's always been presented as metaphorical or as possibly history (and generally a history with a rather poor attention to detail, for that matter), but not as any sort of scientific theorem or cosmology.

Didn't have a Bat Mitzvah because I didn't want one, but certainly am educated enough in Hebrew and in the texts to have one. My sect is called Conservative but I have been to Orthodox, Conservative and Reform synagogues. Never been to Reconstructionist or Hasidic synagogues.

Anyway, while we read and heard Bible studies throughout Hebrew School and in synagogue, I've never been told to take the Bible literally at any point whatsoever; it's always been presented as metaphorical or as possibly history (and generally a history with a rather poor attention to detail, for that matter), but not as any sort of scientific theorem or cosmology.

In Sunday school, we were always taught to argue with the Torah -- weigh meanings, define what things mean in it for yourself, but, above all, don't let anyone tell you that it has a strict meaning, just use it as a guide through life.

Being rational (as most Jews are), many of us don't take Genesis as a literal, play-by-play of the creation of the universe.

This is, however, speaking from a somewhat limited view. I was raised reform, and have only known about twenty or so zealously religious Jews.

Let's jump back to the Six Days of Genesis. First of all, we now know that when the Biblical calendar says 5700-plus years, we must add to that "plus six days."

A few years ago, I acquired a dinosaur fossil that was dated (by two radioactive decay chains) as 150 million years old. (If you visit me in Jerusalem, I'll be happy to show you the dinosaur fossil - the vertebra of a plesiosaurus.) So my 7-year-old daughter says, "Abba! Dinosaurs? How can there be dinosaurs 150 million years ago, when my Bible teacher says the world isn't even 6000 years old?" So I told her to look in Psalms 90:4. There, you'll find something quite amazing. King David says, "1000 years in Your (G-d's) sight are like a day that passes, a watch in the night." Perhaps time is different from the perspective of King David, than it is from the perspective of the Creator. Perhaps time is different.

The Talmud (Chagiga, ch. 2), in trying to understand the subtleties of Torah, analyzes the word "choshech." When the word "choshech" appears in Genesis 1:2, the Talmud explains that it means black fire, black energy, a kind of energy that is so powerful you can't even see it. Two verses later, in Genesis 1:4, the Talmud explains that the same word - "choshech" - means darkness, i.e. the absence of light.

Other words as well are not to be understood by their common definitions. For example, "mayim" typically means water. But Maimonides says that in the original statements of creation, the word "mayim" may also mean the building blocks of the universe.

Another example is Genesis 1:5, which says, "There is evening and morning, Day One." That is the first time that a day is quantified: evening and morning. Nachmanides discusses the meaning of evening and morning. Does it mean sunset and sunrise? It would certainly seem to.

But Nachmanides points out a problem with that. The text says "there was evening and morning Day One... evening and morning a second day... evening and morning a third day." Then on the fourth day, the sun is mentioned. Nachmanides says that any intelligent reader can see an obvious problem. How do we have a concept of evening and morning for the first three days if the sun is only mentioned on Day Four? We know that the author of the Bible - even if you think it was a bunch of Bedouins sitting around a campfire at night - one thing we know is that the author was smart. He or she or it produced a best-seller. For thousands of years! So you can't attribute the sun appearing only on Day Four to foolishness. There's a purpose for it on Day Four. And the purpose is that as time goes by and people understand more about the universe, you can dig deeper into the text.

Nachmanides says the text uses the words "Vayehi Erev" - but it doesn't mean "there was evening." He explains that the Hebrew letters Ayin, Resh, Bet - the root of "erev" - is chaos. Mixture, disorder. That's why evening is called "erev", because when the sun goes down, vision becomes blurry. The literal meaning is "there was disorder." The Torah's word for "morning" - "boker" - is the absolute opposite. When the sun rises, the world becomes "bikoret", orderly, able to be discerned. That's why the sun needn't be mentioned until Day Four. Because from erev to boker is a flow from disorder to order, from chaos to cosmos. That's something any scientist will testify never happens in an unguided system. Order never arises from disorder spontaneously. There must be a guide to the system. That's an unequivocal statement.

Order can not arise from disorder by random reactions. (In pure probability it can, but the numbers are so infinitesimally small that physics regards the probability as zero.) So you go to the Dead Sea and say, "I see these orderly salt crystals. You're telling me that G-d's there making each crystal?" No. That's not what I'm saying. But the salt crystals do not arise randomly. They arise because laws of nature that are part of the creation package force salt crystals to form. The laws of nature guide the development of the world. And there is a phenomenal amount of development that's encoded in the Six Days. But it's not included directly in the text. Otherwise you'd have creation every other sentence!

The Torah wants you to be amazed by this flow of order, starting from a chaotic plasma and ending up with a symphony of life. Day-by-day the world progresses to higher and higher levels. Order out of disorder. It's pure thermodynamics. And it's stated in terminology of 3000 years ago.

Einstein's Law of Relativity.

We look at the universe, and say, "How old is the universe? Looking back in time, the universe is about 15 billion years old." That's our view of time. But what is the Bible's view of time? How does it see time? Maybe it sees time differently. And that makes a big difference. Albert Einstein taught us that Big Bang cosmology brings not just space and matter into existence, but that time is part of the nitty gritty. Time is a dimension. Time is affected by your view of time. How you see time depends on where you're viewing it. A minute on the moon goes faster than a minute on the Earth. A minute on the sun goes slower. Time on the sun is actually stretched out so that if you could put a clock on the sun, it would tick more slowly. It's a small difference, but it's measurable and measured. If you could ripen oranges on the Sun, they would take longer to ripen. Why? Because time goes more slowly. Would you feel it going more slowly? No, because your biology would be part of the system. If you were living on the Sun, your heart would beat more slowly. Wherever you are, your biology is in synch with the local time.

If you could look from one system to another, you would see time very differently. Because depending on factors like gravity and velocity, you will perceive time in a way that is very different.

Here's an example: One evening we were sitting around the dinner table, and my 11-year-old daughter asked, "How you could have dinosaurs? How you could have billions of years scientifically - and thousands of years Biblically at the same time? So I told her to imagine a planet where time is so stretched out that while we live out two years on Earth, only three minutes will go by on that planet. Now, those places actually exist, they are observed. It would be hard to live there with their conditions, and you couldn't get to them either, but in mental experiments you can do it. Two years are going to go by on Earth, three minutes are going to go by on the planet. So my daughter says, "Great! Send me to the planet. I'll spend three minutes there. I'll do two years worth of homework. I'll come back home, no homework for two years."

Nice try. Assuming she was age 11 when she left, and her friends were 11. She spends three minutes on the planet and then comes home. (The travel time takes no time.) How old is she when she gets back? Eleven years and 3 minutes. And her friends are 13. Because she lived out 3 minutes while we lived out 2 years. Her friends aged from 11 years to 13 years, while she's 11 years and 3 minutes.

Had she looked down on Earth from that planet, her perception of Earth time would be that everybody was moving very quickly. Whereas if we looked up, she'd be moving very slowly.

Which is correct? Is it three years? Or three minutes? The answer is both. They're both happening at the same time. That's the legacy of Albert Einstein. It so happens there literally billions of locations in the universe, where if you could put a clock at that location, it would tick so slowly, that from our perspective (if we could last that long) 15 billion years would go by... but the clock at that remote location would tick out six days. Nobody disputes this data.

Moishe 3rd,

You give a good example of what Sam Harris says in "the End of Faith"....that for "local expediency" or "intellectual integrity", religious texts have been selectively reinterpreted to account for "scientific progress". The practical problem is that small scale "integrity" does not ensure large scale cohesion.