Science's limitations versus Torah's absolute nature
[By the Grace of G-d
10th of Sivan, 5712
Brooklyn, N.Y.
Mr. Julius Stulman
7 Bay Avenue
Larchmont, N. Y.
Dear Mr. Stulman:]
...I trust that the Festival of Shavuoth, the Season of Our Receiving the Torah, gave you welcome opportunities to reflect upon the profoundness of the Torah and what its dissemination means to Jews in particular and to humanity at large. [I trust also that there were moments of particular inspiration in recalling the various thoughts which you and I had been privileged to hear from my father-in-law of sainted memory. It has been my custom to convey to you a thought apropos of the festival and I am taking the liberty of doing so again. I believe it will also have some bearing on the subject of your dissertation, The Pattern of Life.]
This letter was originally written to Mr. Julius Stulman. A circular copy of the letter was later distributed and edited by the Rebbe (a scan of which can be viewed below). These edits seem to have been omitted from the final version of the letter sent out. In the letter printed above, we have added the Rebbe’s edits as well as content from the original letter to Stulman [in brackets]. For this letter’s content, see Igros Kodesh, vol. 6, letter 1,662 (pp. 145f.). Mr. Julius (Yehudah) Stulman (5666-5757 (1906-1997)) was a prominent American-born industrialist, businessman, thinker, and philanthropist. In the early 1940s, he developed a deep personal connection with the Rebbe Rayatz and the Rebbe, becoming one of Merkos' largest financial supporters. In 1949 he established The World Institute.
...There is a statement of our sages to the effect that “if anyone tells you there is science among non-Jews, you may believe it; but if one tells you that there is Torah among them, do not believe it.”
This terse statement contains an indication of the radical difference between general science and the Jewish religion which, to be sure, is also a profound science, though “partly” in the realm of the unfathomable.
The cardinal difference is this: Science in general has two weak points. First, it is based on certain postulates which science cannot substantiate or prove scientifically, and which, consequently, may be accepted, rejected, or even substituted by contrary postulates. In other words, the entire structure of science rests at bottom on unscientific principles, or, better, on premises which cannot be scientifically substantiated.
Second, science in substance is a theory declaring that if there is Cause A (more exactly – Effect A), there must follow Effect B, and if Effect B is to be prevented, A must first be eliminated (that is assuming the postulates in question to be true). In other words, science can never tell us, Do this, or Do not do that. It can only maintain that if we desire to attain B, we must first accomplish A, and if B is undesirable then A should be avoided.
That science is subject to the abovementioned two limitations is understandable, science being the product of the human intellect; for since man’s abilities are limited, he cannot devise anything Absolute. This explains ‘weakness’ One. As for ‘weakness’ number Two, inasmuch as all men enjoy equal rights, science, a human product, cannot a priori dictate any course of human conduct. The most it can do in this respect is to predict, on the basis of the experience and knowledge at its command, that a certain chain of reactions or effects is likely to follow from a given cause. Here men of science enjoy a certain advantage over the less experienced or initiated.
The said two weaknesses of science make the cardinal superiority of the Torah plainly evident. The very word “Torah’’ - meaning teaching, instruction - indicates it. For the ultimate purpose of the Torah is not to increase man’s knowledge per se, but
to instruct him to conduct his life to the fullest advantage of himself and the community at large. As a matter of course it provides all the knowledge necessary for the attainment of this ultimate purpose.
Inasmuch as the Torah is not the product of man but Divinely revealed at Sinai, a fact which is substantiated by undeniable multiple evidence which must be fully accepted even on scientific grounds, i.e. being given by G-d the Absolute, its foundations are likewise absolute truths, not mere suppositions. Furthermore, since G-d is the Creator of the universe and of mankind, He is not limited to the process of predicting succession of events, or cause and effect, but stipulates a positive and absolute system of human conduct, of definite dos and definite don’ts.
That is why the Torah is called Torath Emeth, the Law of Truth, for its teachings are absolute and its foundations are not postulates but absolute truths, hence its consequences must also be absolute truths.
It is also called Torath Chayyim, the Law of Life, to show that it is not just a science whose application is arbitrary, but a system of obligatory daily living.
This is why the dissemination of the Torah is so vital. For in the final analysis the important thing is not the amount of knowledge man acquires for its own sake. To insure that man acts consistently in the best interests of himself and society and to define these interests, or else grope in darkness, confused by conflicting ideas and theories around him and perplexed also by conflicting emotions and instincts within him, inherent in all human beings - this is the question and the Torah is the answer.
May we all, you and myself included among the rest of our people, be receptive to the Divine influence emanating from the Torah and Mitzvoth, in the true spirit of Shovuoth, the festival of our Receiving the Torah from G-d at Sinai.
[With kindest regards,
Cordially yours,
Menachem M. Schneerson]
