tag:blogger.com,1999:blog-11425001.post4240325141180383464..comments2024-03-29T01:21:09.549-04:00Comments on YGB - יג"ב: Aryeh Kaplan on Evolution- A Missing Chapter of The Handbook of Jewish Thought | The Book of Doctrines and Opinions:Yosef Gavriel Bechhoferhttp://www.blogger.com/profile/10264311760560329892noreply@blogger.comBlogger1125tag:blogger.com,1999:blog-11425001.post-51365702832801712122019-10-28T02:45:34.413-04:002019-10-28T02:45:34.413-04:00thanks for posting!
The implication of a creation...thanks for posting!<br /><br />The implication of a creation in thought but not in physical reality, as mentioned in Rashi Bereishis 1:1 and as Rabbi Kaplan brings in note 7 from the gemara and Tosfot, is shocking. <br /><br />For example, according to Rashi, despite the fact the entire first perek of Bereshis is written as if it is describing something that actually occurred (even though not in chronological order as Rashi there notes), apparently that isn't true. It's all a version in thought which never happened. So the Torah would write facts that never actually happened? Very troubling.... <br /> <br />And since the version which did happen (Perek 2) starts from Adam and describes nothing about how Creation occurred until that point nor if it took 6 days or billions of years, that makes it very difficult to claim as many do that the traditional dating of 5780 years is an indisputable Torah fact. Someone can assume that the only change between creation in thought and creation in practice is which name of Hashem was predominant, but that is just an assumption. Nothing in the text confirms that. So perhaps other changes, such as the time frame, also happened.herbnoreply@blogger.com