By the Grace of G-d 18th of Elul, 5738Brooklyn, N.Y.

Greeting and Blessing:

I am in receipt of your letter of . . . (presumably an error in the date, as it was on Shabbos). I regret that pressure of duties delayed my reply.

You introduce yourself as a physical scientist (Ph.D. M.I.T etc.), and set forth what in your view is a problem concerning the chronology in the Torah, suggesting also certain interpretations in regard to the Creation account of the Torah, etc.

In view of your scientific background, I will preface my reply by some introductory remarks based on the scientific method of deduction and evidence.

The Torah has two aspects: a. the text as a whole and b. the precepts in terms of actual conduct that follows from the text, as defined by the Written and Oral Law, which have come down to us from generation to generation since the Giving of the Torah at Sinai.

Needless to say, both - the text and its actual application in terms of daily observances and practices - must be correlated. This means that if there should be any doubt as to the interpretation of the text or of the Oral Tradition that has come down with it, there is the criteria of verifying it, namely, by examining how the text has been interpreted and implemented in terms of actual conduct and practice mandated by the text.

The force of such criteria is indisputable, inasmuch as the mitzvot have been practiced and transmitted by millions of people from generation to generation. In other words, the interpretation of the text which forms the basis of these religious practices is not something that has arisen recently and has yet to be determined, but goes back in an unbroken chain of transmission to the first generation that witnessed the event of the Revelation at Sinai, witnessed by the whole nation.

Of course, there are now, as there always have been, non-observant Jews, or such individuals and groups that wish to “reform” the interpretation of the Torah, in part or in total. But this in itself underscores the nature of this attempt, in that it aims at changing the accepted and time-honored validity of the Torah. It cannot, however, raise any legitimate doubt as to how the Torah has been understood and practiced for the past 3,290 years, since the record of this is plain and beyond question.

To illustrate the above, I will cite two points, to which you refer in your letter.

Wherever the word mayim/water appears in the Torah, including many instances where “water” is a component of many mitzvot, there is a compelling reason to understand this word in its plain meaning. To attempt to reinterpret the word as meaning “gas” or any other liquid, as you suggest, would clearly do violence to the text as well as to the logical meaning of it.

Similarly, where the words “year” or “month” or “week” or “day” appear in the Torah, they can only be understood in their literal and plain meaning, since in our Jewish calendar, including Shabbos and Yom Tov, Rosh Hashana etc., all testify to the plain meaning of these words as they appear in the Torah. Likewise, the dating of documents throughout Jewish history and Jewish life, including such documents as gittin (bill of divorce), etc., which require the greatest exactitude, verify without a doubt the true intent of such terms as “year”, “month”, etc. as they appear in the Torah.

Now to refer to another point which is mentioned in your letter, namely, the “difficulty” of accepting such passages in the Torah which imply knowledge of Hashem's motives. I must confess that I fail to see your point at all. What is the difficulty of accepting the idea that when G-d gave us the Torah, He also chose to reveal certain motives or reasons for His actions? On what basis can one limit G-d’s prerogatives and deny Him the right to reveal motives?

The limitations of a letter preclude further elaboration in all above which, I trust is not necessary in any case, judging by your writing. However, should you wish to further clarify any point, a competent Rabbi in your vicinity will gladly do it.

Wishing you a Kesivo va’Chasimo Tovo,

With blessing,

P.S. I take this opportunity of enclosing a copy of timely message, which I trust you will find useful.¹