Finally, Rabbi Eliezer then said, "If I am right, let God Himself prove it!" Sure enough, a Divine voice cried out, "Why are you arguing with Rabbi Eliezer? He is always right!" Rabbi Joshua then stood up and protested: "The Torah is not in heaven! We pay no attention to a Divine voice, [because now that the Torah has been given to humanity, people are the ones who are to interpret it.]" (Baba Metzia 59b)
So even though the Torah was seen to be a gift from God and was sacred scripture, as soon as the Torah had been given to humans, any arguments would have to be settled by logic and reason -- and would trump even a voice from God.
Similarly, science is never to take anything on faith. Science is about continually questioning assumptions, revising theories and integrating new data. So critical thinking -- an essential aspect of science -- is deeply rooted in Jewish tradition.
3. There is no fixed, systematic theology.
There's a great Yiddish expression that says, "If I knew God, I'd be God." In fact, I think that claiming that you "know God's will" is an act of incredible hubris. Instead, what we say about God has much more to say about us than about God. There are, in fact, a whole range of different theologies within Judaism (you can find some of them in the terrific books "Finding God" and "The God Upgrade," both of which describe a whole range of differing, and sometimes even conflicting, theologies.)
And while I can only speak personally here, to me, "God" isn't really a noun at all -- it's a verb.
Here's why. The most common name that God gives Godself in the Torah is "YHVH," a name that is sometimes thought to be so holy that no one was allowed to pronounce it. But that's not exactly right -- it's not that "YHVH" was not allowed to be pronounced, it's that it is literally unpronounceable, since it consists of four Hebrew vowels (yod, hay, vav and hay). By the way, that's also why some people incorrectly call this name "Yahweh," since (as Rabbi Lawrence Kushner once said), if you tried to pronounce a name that was all vowels, you'd risk serious respiratory injury.
But even more importantly, the name YHVH is actually a conflation of all the tenses of the Hebrew verb "to be." God's name could be seen as "was-is-will be," so God isn't something you can't capture or name -- God is only something you can experience.
And indeed, when Moses is at the burning bush, having just been told by God that he will be leading the Israelites out of Egypt, he says, "Suppose I go to the Israelites and say to them, 'The God of your fathers has sent me to you,' and they ask me, 'What is his name?' Then what shall I tell them?"
God responds that God's name is "Ehyeh asher ehyeh," which is often translated as "I am what I am." But it could also be translated as, "I am what I will be." So God is whatever God will be -- we simply have no idea. Indeed, for my own theology, I believe that God is found in the "becoming," transforming "what will be" into "what is."
Science, too, is very much about process. Science at its best is about testing hypotheses, setting up experiments and exploring ideas. And if new data or new evidence arises, scientific knowledge changes. Science can't be tied down to old theories -- it is dynamic and ever-changing.
Just like our experience of God.
And perhaps that's how science and religion can be reconciled -- not as two realms that are in conflict or as "non-overlapping magesteria" (as Stephen Jay Gould once described them), but as things you do.
Science is about creating hypotheses and testing data against these theories. Judaism is about how we act to improve this world, here and now. And these processes can easily go hand in hand.
So yes, if science and religion are seen to be competing sources of truth and authority, they will always be in conflict -- especially if religion is "blind acceptance and complete certainty about silly, superstitious fantasies." But if instead religion is about helping people create a deeper sense of meaning and a stronger sense of their values, then I truly believe that science and religion can be brought together to improve ourselves, our society and our world.
www.huffingtonpost.com/rabbi-geoffrey-a-mitelman/why-can-judaism-embrace-s_b_880003.html