Chance or Force?
A scientist argues for the role of nature in Creation. How did the Rebbe respond? The Avner Institute presents a letter outlining the fallacy of random acts, the uniqueness of human free choice, and the Divine will behind every act and being in this world.
In loving memory Hadassah bas Shneur Zalman
“Power of Creation”
10 Elul 5704
August 29, 1944
Mr. ———
Brooklyn, NY
My dear Mr. ——-:
This is the first opportunity I have of replying to your letter of August 1st, enclosing a memorandum expressing some thoughts. I am sorry to say that owing to the fact that I recently lost my father, the delay in answering you and offering you my comments was unavoidable.
As to the thesis of your dissertation, I was glad to note your interest in such deep matters, and your understanding and outlook.
The subject under discussion is truly profound, and human speech is all too limited to clearly and accurately define the delicate aspects involved. It is therefore no reflection upon your exposition if I say that some aspects of your dissertation remained unclear to me after I carefully perused it.
Without going into detail concerning the subject matter, I will touch upon its general outline, and after condensing your thesis, as I understood it, I will put forth my comments.
Your thesis briefly appears to be that all things start in the state of a “seed” and then tend to develop to the full capacity of growth inherent in the “seed.” Reaching its state of optimum growth the organism is the seed of the next stage of development. Thus the original “seed” passes through various stages of development and transformation, in the course of which it combines forces with similar organisms, establishing themselves as distinctive parts of combined organisms. This combined organism is again merely a “seed” for higher development, and so forth. Somewhere in the path of this order of development man comes in, and here a new force is introduced — a psychic force — a part of which is the power of free choice to either continue along the path of growth and development, subject to the laws and principles of growth that dominated the preceding organisms, or to defy them.
So much for your thesis.
Seeds of Doubt
Now, here are some aspects which the above thesis leaves unexplained.
1) Since free choice is something possessed by man alone, and not by the lower forms, it follows that the power of free choice is a negative quality, for while all other things, subject to their laws of growth, can only progress, man, because of his power of free choice, can also regress.
2) The thesis does not make it clear what is this “seed” that passes through the various stages of growth and to which the evolution is applied. For instance, a seed of an apple is planted, and it brings forth a tree bearing sour or small apples, but the seed of these apples produces a tree bearing sweet or large apples. Now, we cannot say that the first seed developed into a better seed, since the first seed is non-existent. Nor can we say that a better species of apple trees has been evolved, for species is merely a term which we use for facilitating the understanding of creation around us; we classify and subdivide all phenomena into various kinds, species, categories, orders, etc., according to common features, merely in order to make it easier for us to study and understand them.
Did you then have in mind that “nature” has advanced, because the apple trees hitherto had been bearing sour apples, but through development and perfection “nature” now produces apple trees bearing sweet apples?
3) The thesis does not make it clear what is the criterion by which we can define and measure progress or regress. For instance, sweet apples as compared with sour apples may be regarded as an advancement only from the point of view of man’s seeds, and by no means represent an absolute improvement. Similarly, sharp eyesight is an advantage and sign of higher form only with respect to animals in need of same, but it is a sign of inferiority in an animal which has no use for it, for why should it “feed” and care for a sharp eye when it does not have to use it? We know, for example, that the horses working in coal mines gradually lose the power of their eyes, or that some fish living in deep waters where the sunrays to do not reach have practically no eyesight, or no eyes at all.
Generally speaking, it is only according to our judgment in comparing simple organisms with complicated ones that we can say that in the general line of development, the former are of a lower order; but from the point of view of the organism itself, and the struggle for existence, it is exactly the opposite, for the simpler organisms enjoy easier conditions and are more resisting to destructive forces than more advanced organisms. (You can cut up a worm in part without destroying its life; the worm needs simple food which is easily procurable; it is not subject to sickness to the extent of higher forms of life, etc.)
4) According to the scheme of development as outlined in your thesis, all things develop first as individual organs, and then are combined into a structure or constitution, forming a more complex organism, which is an advancement as far as each component part is concerned. The question arises here, who or what is the coordinating force that brings two or more separate things together and coordinates and combines them, so that they mutually complement each other? There must therefore be some coordinating force outside and above these organisms in question that rules over them and brings them together to fulfill a purpose which is also outside and above the organisms in question.
Sparks of Truth
In connection with your thesis I will outline some principles based on the teachings and philosophy of Chabad:
1) G-d created the entire universe, and each and all existing things have a Divine “spark” that vitalizes them, without which they would turn into nothingness and extinction. The “spark” is not visible, but surely is there as in the case of a man’s soul, which is invisible, yet is unmistakably there.
2) The more clearly this Divine invisible spark is discernable, the nearer the thing approaches to its true status, and it is this growing revelation of the Divine spark that marks the progress or development of the thing in question.
3) The Creator is the origin of all life and its very basis, and therefore the greater the degree of vitality possessed by a thing, the more advanced its form in the general pattern of Creation. Thus we have a general classification of the Creation with its four grades: the inanimate, plant life, animal, and man, one higher than the other.
4) The Creator is absolutely free, for He created both the Universe and its laws. Only man, of all creatures, has something similar to that freedom and choice, which is one of the proofs that man stands over and above all other creatures in the general pattern of development.
5) If man, by his actions of a free will and choice, does the opposite of the desired purpose of Creation — which is the growing revelation of the Divine spark within him, or within things surrounding him — and rather adds to obscurity and concealment of the Divine, he does not merely fail to advance on the scale of development, but actually recedes from it, and brings down with him also the other things involved and generally brings destruction in the world.
But if through his free choice and will he chooses to do a good deed, bringing forth increased Divine revelation, he thus does not merely advance in the course of his own development, which is possible by all creatures fulfilling their purpose, but by such act he brings something constructive and new into the Creation of his own; that is, he performs an act of Creation. Thus, it is possible to say that the Creator gave man power of creation, and as our Sages said (Bereshith Rabbah 98): “Israel (Jacob) creates worlds.”
Should you wish to further discuss some aspects of the above, I should be glad to take it up with you. Please do not hesitate to communicate with me on any such subject at any time.
With kindest personal regards and best wishes for a kesiva vechasima tovah.
Very sincerely yours,
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