By the Grace of G-d4th of Tishrei, 5734 Brooklyn, N.Y.

Greeting and Blessing:

This is in reply to your letter, in which you write about the matter of the age of the universe, and express yourself to the effect that science is not in agreement with the Torah on this matter.

Apparently you are not informed on the view of science, for what science declares is that it does not know. You must make a distinction between what science says and what some scientists say.

Enclosed is a copy of a letter in which the matter is discussed more fully.¹

With regard to your question as to how to reconcile the fact of G-d‘s foreknowledge of events and freedom of human action, and consequently why should a person be held responsible for his actions, here again you seem to be misinformed. The question of culpability can arise only if a person were compelled in his action, but we know from experience that a normal person has the choice to act in one way or another and he can make a free decision. G-d's knowledge of the future (like His knowledge of the past, since with G-d past, present, and future is all the same) does not affect a man's free will. By way of illustration, suppose there is a clairvoyant person who has a special capacity to know beforehand how an individual will behave in a certain situation. This individual would be held responsible for his actions, even though the clairvoyant person had known or foreseen them beforehand, for the individual acted out of his free will.

I trust that your interest in Torah is reflected in the daily life and conduct, for the Torah is called Torah Chaim, and Torat Emet, being the Jew’s true and practical guide in the daily life. It is also called Torah Or because it illuminates the person's thinking and whole being. However, since the Torah and mitzvot are G-d's wisdom and will, it is plain and obvious that we must accept and follow them unconditionally. To make them subject to our own approval would be as absurd as, for example, for a five years old child to say that he would follow the advice of a professor only to the extent that his own childish intelligence approves and agrees. Be it noted that the difference in the intelligence of the professor and child is only a difference of degree, for the professor was once a child himself, and the child could in time be even a greater professor, whereas the difference between the human mind and the Divine Mind is absolute. This is why the true Jewish approach to Torah and mitzvot has always been that of naaseh (first) v'nishma (afterwards), i. e. obedience to G-d unconditionally, then trying to learn and understand as much as possible. This is not just a matter of faith; it is plain common sense.

I trust you had an inspiring Rosh Hashanah and Shabbat Teshuvah and that it will be a good beginning for the entire year.

With blessing,