Dear Rabbi Fried,

I have been following your column over the past couple of weeks with interest because I am curious about Judaism’s views on the beginnings of life. I would like clarification about something you said in your May 11 column. Regarding the age of the universe, when describing the mainstream interpretation of the six days of creation, you mention that “God created the world with its oil fields, and the decayed life needed to bring them about.” With regard to this statement, I bring up an incident that happened to my son five years ago. In his day school here in Dallas, a question arose about how to reconcile the date on the Jewish calendar with the age of dinosaurs. His secular studies teacher was unable to answer the question, and called in the head rabbi (no longer affiliated with his school) to help. The rabbi’s answer was that dinosaurs never existed. He went on to explain that Hashem simply planted dinosaur bones in the earth to test our faith. So my question to you is, according to the Jewish point of view you are presenting, did dinosaurs exist or not?


Dear Liz,

The interpretation you mentioned in the name of the head rabbi of your son’s school is, in fact, an approach suggested by the late leader of Chabad, the Lubavitcher Rebbe ob”m 

The Torah tells us that when the first man and woman were created, they were fully grown and developed, physically and mentally. They were not created as babies who needed to develop and become mature adults. Similarly, the animals of the world, the plants and trees were created in an advanced stage of development.

Since all the creatures in the world were created in a state that seemed to attest to many years of previous growth, perhaps the earth — and the entire cosmos — was also “born” bearing signs of many, many years of development. Stars needing billions of light-years to travel to earth to be seen by us may have been created with their light already reaching us at the same moment. Perhaps when God created the earth, He also created artifacts to attest to their ancestry. Thus, on the day that the animals were created, their prehistoric remains were created along with them. 

This approach, in my humble opinion, leaves some disturbing questions unanswered and perhaps creates new questions. Since, according to the mainstream literal interpretation, God created the world in six days, why would He have altered it in a way that gives a false impression of being much older than it is? 

Rabbi Shimon Schwab ob”m suggests that perhaps God did so in order to allow humans the possibility of denying the Creation. If divine creation of the world would be obvious to all, there would be no challenge in accepting this doctrine, and there would thus be no reward for those who accepted God’s mastery upon them. 

This approach also has its difficulties. Adam and Eve, their son Cain, and many others after them managed to sin despite the clarity of the Creation by God. Jews and Gentiles sinned for thousands of years before Darwinism and paleontology made their impressions and most of mankind believed in a world created by God.

  Apparently enough challenge to belief and observance exists even without this added alleged purposeful confusion. I personally have trouble digesting an approach that God purposely would exhibit a non-truth for any reason (although there may be a more profound explanation to this approach which needs careful thought). My friend and renowned colleague, Rabbi Professor Dovid Gottlieb, concurs with me on this point.

The following alternative approach is offered by the classical commentary to the Mishnah, the Tiferes Yisrael. The Kabbalists teach that God created and destroyed the world seven times. Each time He destroyed the world, it was in order to build a more complete, perfect world. It’s not that God made a mistake and tried to get it better the next time! It’s, rather, based upon a profound Kabbalistic teaching that the world needs to grow in 7 stages towards perfection. This process needed to take place until the final creation of the world we live in. This is the world fit to receive the revelation of God’s will; in which God chose to give the Torah, and through it reach the ultimate world of tikkun or perfection. 

He explains that the different layers of earth and rock which were found by scientists in his day, (in the mid-1800s) with different types of fossils at each layer, are the result of the world being destroyed and rebuilt as we are taught by the Kabbalists. The lowest layer is that containing the dinosaurs, Each preceding world was covered over to provide the foundation for the next world, approaching closer and closer to the world of tikkun

This approach seems to fit well with the “Impact Theory” proposed in 1980 by Nobel laureate Luis Alvarez. Scientists have long been bothered by the sudden mass extinction of the undisputed masters of the world — the dinosaurs. Alvarez with his son Walter proposed that a massive meteor collided with Earth causing this mass extinction. Alvarez had brought some 15 proofs to this theory by 1987, giving it wide acceptance. 

This theory, however, gave birth to another concept, termed the “Anthropic Principle.” This means, briefly, that the meteor struck with just the precise impact to kill out dinosaurs and at the same time create the perfect environment for the survival of mankind and the surrounding animals which can be subjugated by mankind. A little stronger impact – nothing at all would have lived. A little weaker or lighter, the dinosaurs would have still thrived and not left room for mankind to exist. 

Dr. Nathan Aviezer, professor of physics at Bar-Ilan, points out that the Anthropic Principle has no meaning unless man is unique, and a higher power orchestrated that impact. He shows that for this precise result to have happened on its own, creating the conditions just fertile for the development and existence of mankind, is statistically unrealistic.

This discussion, in the realm of science, in my opinion is the physical mask upon the spiritual message taught by the Tiferes Yisrael, and gives us a profound insight into the existence of dinosaurs and an understanding of creation. 

We should continue in our search for truth and to delve into the depths of Torah and science, finding the peace between them; as they are both expressions of the will of God.


Rabbi Yerachmiel Fried

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