Where did the oceans come from

[Hat tip RB]

http://www.scmp.com/news/world/article/1533108/vast-ocean-trapped-under-core-earth-scientists-say

בראשית ז י וַיְהִי, לְשִׁבְעַת הַיָּמִים; וּמֵי הַמַּבּוּל, הָיוּ עַל-הָאָרֶץ.  יא בִּשְׁנַת שֵׁשׁ-מֵאוֹת שָׁנָה, לְחַיֵּי-נֹחַ, בַּחֹדֶשׁ הַשֵּׁנִי, בְּשִׁבְעָה-עָשָׂר יוֹם לַחֹדֶשׁ–בַּיּוֹם הַזֶּה, נִבְקְעוּ כָּל-מַעְיְנֹת תְּהוֹם רַבָּה, וַאֲרֻבֹּת הַשָּׁמַיִם, נִפְתָּחוּ.

 

Breishis 7:10 And it came to pass after the seven days, that the waters of the flood were upon the earth. 11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.

 

Here is a case where it has taken Science eons to “confirm” something in the Torah.  Actually, this is not all that new and scientists have known that huge amounts of water are found in underground silicates, maybe the source of most of the waters of the oceans.

Dates in a Kesuba: response to my cousin, Rabbi Yaron Gottlieb

I don’t use Facebook except with my gentile alumni where I keep in touch and try to help them in their evolving lives.

And, so, I was not aware of a post from my cousin Yaron.

Yaron asks a question: if Scientists say the world is older than we know it to be, then perhaps we should leave out the date from a Kesuba completely.

Firstly, Yaron, in Shtar, we are not concerned with the various views of Scientists on the age of the world per se. You will be aware, of course, that there are various approaches that have been put to reconcile B’Reishis with those Scientific observations.

The point of a Ksuba Shtar is to give testimony that two Kosher witnesses attest to undertakings of a Chosson on the day of marriage to his better half. As such, saying we witnessed an undertaking on Thursday without any mention of a date, is a no brainer. Such a Kesuba is Posul, and I challenge you to find me a Rishon who says that such a Shtar has any status. Were these witnesses alive on the unstated date. I can’t even begin to think of a logical Svara that such an idea makes any sense, but do educate me.

For your reference, Yaron, please note the following:

  • The Mahari Mintz in note 109, comments that Ksubos of his time would count from the time of the reign of a given King. If you like, you might wish to approach a prominent expert like Rav Schachter and ask him, whether you could write instead “2 year’s into Obama’s second term” as an alternative.
  • It is for this reason that we use the words למנין שאנו מונים כאן. For that reason alone, and without any inference to Science and/or the allegory of Bereishis (the interested reader should do themselves and read Rabbi Slifkin’s book on this topic, in general) your question makes little sense to me. One needs an understood and oft-used point of reference for a date. Whether someone no longer write dates on  Shtaros as a result of difficulties reconciling Bereishis with various Scientific views is of no relevance whatsoever to דיני שטרות.
  • See also the נתיבות המשפט חידושים סק״ג in respect of חושן משפט  סימן מג ס״ב that not writing למנין שאנו מונים כאן does not Pasul a Ksuba because it is known and understand that this is now the Minhag of the Jewish world in terms of setting a date.
  • The english version says explicitly “corresponding to ” the gentile date. It’s about setting a known date system.

In conclusion, I do not understand why this was a question you posed.

Please note, that even the invalid Reform Kesuba, as produced below from Judaism.com has the traditional date. I guess we are lucky that Adam and Eve were born on the same day, or were they according to Science 🙂

A Reform Kesuba (which is INVALID for Orthodox Jews)

 

Are you going to be a criminal?

The following article about the research of Adam Raine  which looks at biological predisposition and responsibility is fascinating. Based on the Rambam, I think that Judaism has always recognised that people are born with tendencies. Depending on the spectrum, one either douses the tendency as a life long struggle, or, where it’s stronger, is meant to divert the latent urge to something that is permitted. Lurking in the background, though, is public safety. Where that is an issue, as we know, one must do everything to protect the innocent.

ADRIAN RAINE SAYS HE CAN PREDICT IF YOU’LL BE A CRIMINAL

The future that psychologist Dr Adrian Raine predicts—from a civil liberties perspective, at least—falls somewhere between Philip K. Dick’s most outlandish speculations and a genuinely serious cause for alarm. Here are the basics: come 2034, with the economic cost of crime spiraling and the public sick of murder headlines, the US government introduces a program of mandatory brain scanning for 18-year-old men and women.

The scan cross-references every young person against a database of criminal genetics. It looks out for matches in three areas: violent assault, sexual assault, and murder. A score above 79 percent in the first category, 82 percent in the second, and 51 percent in the third will, in Raine’s dystopia, see the so-far-innocent 18-year-olds locked up in luxurious preventative “prisons.” Indefinitely. Until some kind of therapy reduces their score or they’ve been subjected to a Ludovico technique so many times that they flick their own kill switch.

Perhaps the strangest thing about all this is that Raine isn’t an Infowars-addled conspiracy theorist, but a tenured professor, working at Pennsylvania State University with 35 years’ experience studying the biological roots of crime. I met Dr .Raine a few weeks after the publication of his new book The Anatomy of Violence: The Biological Roots of Crime, and not long after some important new research, to talk about his theory.

VICE: Hi, Adrian. What’s happening in your field at the moment?

Adrian Raine: These two studies have just come out. One, I’m a co-author on. Both of them are very similar. The first focuses on the anterior cingulate cortex, a part of the brain that’s involved in emotion and decision making. What the researchers were doing was brain scanning a group of offenders about to be released. They found that if offenders had lower functioning in the anterior cingulate, they were twice as likely to reoffend in the next three years.

What was the second study?

That study was done by my group. What we documented there was that males with a smaller volume of the amygdala—which is the emotion part of the brain and generates feelings like conscience, remorse, and guilt—those individuals are four times as likely to commit an offence in the next three years. That’s over and above social background and a past history of violence—which we controlled for. Both studies are showing us that brain imaging can give added value in the ability to predict future criminal offending. A word of caution, of course—these are just the first two. They need replication and extension.

Isn’t it a bit morally dubious to keep someone in jail just because of their brain chemistry?

Well, take a step back. Every single day in England and America—and all countries throughout the world—we make probation and parole decisions. Which prisoners do we let out early because we don’t think they’re at risk of future offending, and which ones do we keep in? Every day we make decisions on their future behavior.

In California, for example, they take 20 indicators to try to predict dangerousness. They’re social and behavioral things. They’ll look at questions like what’s your age? At age 20, you know, that’s the peak age for violence. Age 60? You’re far less likely to be an offender. What’s your gender? Males are far more likely to offend. Do you have a job?

Dr Raine conducting a lecture on the intersection of neuroscience and crime.

OK, I see.

Imagine 20 indicators like that. But none of them are genetic or biological. What these studies I’ve just mentioned are showing us is that we could be adding in biological factors to enhance the parole and probation decisions we have to make on a day-by-day basis right now. If that research can be proven to be useful, isn’t it wrong not to use that information?

It’s a controversial area, though.

I’ve always been on the fringe of things. Back in the 1970s, when I started my research, the whole perspective on crime was exclusively social—bad homes, bad neighborhoods, that’s the cause. At that time, there was a controversy on IQ: is it partly genetic? That was really heated. But I thought, Well, if intelligent behavior could be partly genetic, then what about anti-social behavior?’

And the controversy followed you around?

Yes. In 1994, I was showing that babies with birth complications, combined with a bad home environment, triples the rate of violent offending in those children 20 years later. I was publicly called a racist. The paradox is that I did that study in Denmark, where the population is largely white. I was at a panel discussion when one commentator called me racist. I objected, then they called my research racist. Five minutes after that, protesters broke into the conference claiming it was all racist. This conference was on genetic links to crime—the protesters thought it would target ethnic minorities unfairly.

There is a history of genetics being used for racist means.

Yeah, there’s a danger here. Biology has been misused in eugenics, by Nazi Germany and others. So the work I do isn’t popular with everyone. The right wing doesn’t like it because they think it’s going to let violent offenders off the hook: “They’re not responsible, it’s bad brains and bad biology that cause them to become violent.” The liberals don’t like it either, because they’re concerned we might use neuroscience to start brain-scanning people—and what about the civil liberties implications of this? So you can’t win, really.

Dr. Raine conducting a lecture about predicting antisocial behaviour.

Do you think the right wing have a point? If people’s brains make them likely to commit crime, are they still responsible?

I’m a Dr. Jekyll and Mr. Hyde on this issue. The scientist in me says, for some kids, they’re cast a bad hand, even aside from genes—and I say 50 percent of violence is genetic. Moms who smoke during pregnancy, that raises the odds of violence; drink caffeine, that raises the odds of violence; bad nutrition, that raises the odds of violence. A baby who has fetal alcohol syndrome—that baby is 19 times more likely to be convicted in later life. Dr. Jekyll says we can’t ignore that. Dr. Jekyll says we can’t ignore poverty and social factors. And when we combine them with biological factors, it’s almost like some kids are walking time bombs waiting to explode.

What about Mr. Hyde?

The Mr. Hyde in me rants and rages. Where is the responsibility here? Isn’t this a slippery slope to Armageddon, where there’s no responsibility and everyone’s going to have some excuse? I had my throat cut in Turkey on holiday in 1989, after a burglar invaded my room. That changed me. That changed my perspective on retribution. And that’s nothing compared to what other victims go through—rapes, homicide, pedophilia—so that really made me think about the victims. I felt the instinctive desire for an eye for an eye. I began to really recognize that we want people to be protected.

Which side, Jekyll or Hyde, is more powerful in you?

On balance, after 35 years of research, I’m more the Dr. Jekyll.

You talk about free will in your book. Doesn’t a biological basis for crime undermine the very idea of free will?

I think our legal system, which makes this assumption of free will, has got it completely wrong. Because, as I said, for some people the dice are loaded in life, even if we buy into the assumption of free will. OK, there’s free will, but some people have more free will than others.

I think it’s a spectrum. There’s a spectrum of free will, a spectrum of responsibility. Some of us are more responsible than others. Others are less responsible for their actions because of a conspiracy between genes, biology, and the early environment, including child abuse and poverty. It doesn’t make them destined to become a criminal felon, but it sure as heck raises the odds.

So how would you recommend our justice system changes to adapt?

I don’t know. I’ve talked about indefinite detention before in my book. One of the problems I have is that I can give the science, but I can’t make a decision for society. This is a question of, do we want to protect society? Or do we want to protect civil liberties? And what’s the balance going to be? From all the research I’ve seen, the best investment society can make in stopping crime and violence is investing in the early years of the child. The problem is that we have to wait 20 years for the payoff. And, in the lifespan of politics, that’s too long.

Thanks Adrian.

Why pursue the why?

When it comes to God, any answer to ‘why?’ is limited, by definition. Answers may approach the truth but The truth, is God Himself and only He knows and chooses when, how and what to transmit. This is an axiom. סוד ה’ ליראיו-the secret of God is [transmitted] to those who [truly] fear him-does not contradict this axiom.

Yet, it is part of the human condition to seek God, ולדבקה בו, and to attempt to approach him. We were created בצלם אלקים in the ‘image‘ of God. A similar transcendental urge that drives man to seek a wife, עצם מעצמי, because she is ‘derived’ from the rib of man himself, drives man’s pursuit of God. This pursuit takes place in spite of the axiom. It is no less than an irresistible magnetism sourced from spiritual connectedness. The pursuit defies logic and is materially translated into an axiology through Torah and Mitzvos.

Imagine training to run 100 meters in X seconds, where X was physically impossible, and you knew this to be the case. Would you train and improve and further train and improve with the ultimate aim of running in X seconds? Many would not. They would consider this a pursuit of folly. Even though we know we cannot reach Him, as Shlomo Hamelech said in Koheles 7:

אמרתי אחכמה והיא רחוקה ממני,

“I said that I am wise(r) and it is still remains distant from me”,

many of us still try. Trying isn’t defined by learning Torah and keeping Mitzvos. Trying also includes attempting to make sense of (rationalise, understand) the world around us and the sublime Heavenly purpose, through the prism of events that form our lives. For many, merely running the race in a time of X+Y, with Y>0, is worthwhile even if Y is somewhat large, because the exhilaration of approaching the time (essence) can itself constitute immense gratification. Using a different parlance, involvement with Kedusha is meaningful even if one cannot become completely Kadosh at the exalted Godly level.

Hurricane Sandy was a tragedy for many and represents a continuing challenge for those affected and those who assist in their rehabilitation. The pursuit of ‘Why’ in the context of the Hurricane is perhaps another expression of man trying to run the race in N seconds. Man seeks to reach a level of Godly truth and understanding. Man wants to know what he has done (wrong) to witness and experience such awful and awe filled ‘natural’ phenomena.

Recent medical research claim that during a time of trauma, MRI scans of the brain indicate significant interference with those components of the brain responsible for the transmission of speech. In one sense, this is the וידום אהרן phenomenon. When Aharon faced the untimely traumatic death of his sons, Aharon was silent. Perhaps current medical research argues that it was not simply a case of Aharon choosing not to speak; rather, Aharon was so traumatised, he simply could not speak.

In our world, there are professedly many self-styled experts who know via ‘Godly’ imbuement or a ‘conclusive’ deduction from textual sources, why Hurricane Sandy, or indeed any tragedy, was meant to be. Yet, these experts don’t seem to agree!

  • Rav Amnon Yitzchak is reported to think it is God huffing and puffing at America
  • Rabbi Noson Leiter is reported to think it is because of gay marriage proposals.
  • Rav Shteinman is reported to have advised the strengthening of keeping shabbos in order to protect against the effects of the Hurricane.
  • Mrs Katz notes that the Hurricane happened on the Chazon Ish’s Yohr Tzeit and cut out electricity. The Chazon Ish was known to be stringent on the indirect use of electricity on Shabbos.
  • Some organisations are reported to have sent emails that suggest it was because of Lashon Hara.
  • Some have been suing the Government over the Metzitza B’Feh issue. “Bright” sparks have attempted to linguistically connect the two issues in a distasteful manner והמבין יבין.

No doubt there are even more reasons, and new ones will emerge. At a time when people are suffering, and literally מעשה ידי טובעים בים drowning, is there really a need to engage in this attempt to run in less than those elusive X seconds? Is this the time to be spouting (sic) across the ether one’s “sure-fire” theory of why Hashem allows things to happen (הסתר) and/or causes them to happen.

I don’t think the trauma has really affected those who provide us with ‘here’s the reason for the hurricane’. If they had truly experienced trauma, their mouths may have been rendered silent, or in the least, speechless until recovery and renewal was in place.

As a lad, I remember seeing the Rosh Yeshiva, Rav Goldvicht ז’ל attempting to say a few words during the Yamim Noraim. For 15 minutes, he couldn’t get a word out. He just cried. He was overcome with shock, awe, regret and repentance. I watched on with incredulity. My reaction was silence. I simply hadn’t seen anyone unable to speak because the days were איום ונורא.

So, you might be thinking, okay Mr Chacham, what’s your “answer” to the “why”. Well, I don’t have any answers. Instead, I’ll quote the Etz Yosef on Shemos Rabba 8:2 referring to the hurricane-like wind storm that carried Eliyahu HaNavi up to the heavens.

סוסו של הקדוש ברוך הוא סופה וסערה.  דבר זה הוא מסודות התורה.

The horse (chariot) of God is a whirlwind and storm. This is [one of] the secrets of the Torah.

Postscript: I, of course, recognise that victims of such trauma will need professional counselling and support and those conversations may touch on the “why”. I do not believe, however, that any of the reasons attributed to those mentioned above will offer the magical healing panacea.

Science only strengthens belief

The world is abuzz with the implications of supersymmetry and Physics. Scientists continually seek to model the observable so that they can predict the observed. The uneducated or challenged see Science and Physics as a big bad rodent that diminishes belief in God. It is to be avoided at all costs, and only Sifrei Kodesh are relevant to the Jew. If and when Science fails to predict or fails to model faithfully, then the triumphalists claim that this is proof that Hashem exists. I’ve never seen it this way. I’ve always viewed such proofs as dangerous because they raise the pedestal of man, by according man with an axiomatic ability to actually fathom such issues. Judaism teaches us that Man is limited. That is the axiom. Watching man struggle to understand Creation is not a cause célèbre.

Man has done a pretty good job to date. The world we live in has been advanced incredibly by the imperfect models put forward by Science. Religion has benefited, as has one’s ability to keep Torah and Mitzvos! Your roof didn’t fall on you last night, and the addition of a second to the time, only caused momentary chaos on the internet. Life goes on.

Those who were blessed with the type of mind that is suited to the Scientific pursuit, have been blessed by God himself. They should not abandon such a blessing anymore that R’ Chaim Brisker should have abandoned his delicious categorical modelling of Halachic concepts.

For the religious Jew, Science brings him or her closer to Hashem through a deeper understanding of His majesty and impenetrable divinity.

In January of 1936, a young girl named Phyllis wrote to Albert Einstein on behalf of her Sunday school class, and asked, “Do scientists pray?” Her letter, and Einstein’s reply, can be read below.  (Source: Dear Professor Einstein; via Letters of Note)

The Riverside Church
January 19, 1936

My Dear Dr. Einstein,
We have brought up the question: Do scientists pray? in our Sunday school class. It began by asking whether we could believe in both science and religion. We are writing to scientists and other important men, to try and have our own question answered. We will feel greatly honored if you will answer our question: Do scientists pray, and what do they pray for?
We are in the sixth grade, Miss Ellis’s class.
Respectfully yours, Phyllis

Einstein replied:

January 24, 1936
Dear Phyllis, I will attempt to reply to your question as simply as I can. Here is my answer: Scientists believe that every occurrence, including the affairs of human beings, is due to the laws of nature. Therefore a scientist cannot be inclined to believe that the course of events can be influenced by prayer, that is, by a supernaturally manifested wish.
However, we must concede that our actual knowledge of these forces is imperfect, so that in the end the belief in the existence of a final, ultimate spirit rests on a kind of faith. Such belief remains widespread even with the current achievements in science. But also, everyone who is seriously involved in the pursuit of science becomes convinced that some spirit is manifest in the laws of the universe, one that is vastly superior to that of man. In this way the pursuit of science leads to a religious feeling of a special sort, which is surely quite different from the religiosity of someone more naive.
With cordial greetings,
yours A. Einstein