Intelligent Design, otherwise known as ID in common circles, presents a more scientific view on the origins of the universe, of life and the creation of man.  As man has become more adept in discovering the past and understanding many origins, a relatively new approach called Intelligent Design was formed.

Judaism, as most people know, is an organized religion and one of the oldest forms of organized religions of man.  Based on the Old Testament, Judaism is universally considered the first monotheistic religion. Monotheistic is the belief in one God.  Both Christianity and Islam share this monotheistic view of one God. All three religions recognize the one God approach and the general moral teachings of a common book. To the followers of Judaism, this book is known as the Hebrew bible, also acknowledged as the Torah.  In comparison, the same book is called the Holy Bible in Christianity or the Koran in Islam.  Judaism however only recognizes the first part of the book, called the Old Testament or the time of Moses.

In order to understand if there is a possibility of coexistence between the two schools of thought, it is obvious that an establishment of definitions must be in place to lay the groundwork for comparison and exploration.

What is Intelligent Design?

Intelligent Design (ID) refers to the agenda of structured scientific research that seeks evidence of design in nature.   This program includes an exclusive community of specialists, philosophers and scholars who study to achieve this goal. This theory was around for many centuries. The original concept behind the main ideas comprising intelligent design, called the teleological argument, is one of the three basic religious arguments for the existence of God which have been advanced for centuries. The other two religious arguments are the cosmological argument and the ontological argument. In the thirteenth century it was hypothesized that natural things will naturally act in order to achieve the best result, and this is not attainable without intrinsic intelligence, an external intelligent being must exist, setting the purpose and providing direction. This being can then be referred to as a god.

The intelligent design movement itself only became popular a few centuries later in 1984 with the publication of “Ethics of The Mystery of Life’s Origin” by chemist and creationist Charles B. Thaxton and the “Foundation for Thought” by Jon A. Buell.

The assumption of ID is based that definite features of living things and the universe in general are founded by an intelligent cause, or for a more common understanding, it was created by a higher being of intelligence, and not by the evolutionary process known as natural selection. By properly studying and analyzing a system’s components, an ID theorist is able to conclude if a variety of natural combined elements are the product of random chance, natural evolutionary law, an intelligent design or perhaps a combination of all three.  Such research is conducted by observing the types of information created when intelligent agents act.

Ardent believers in the theory of ID think that life did not evolve by natural selection. Creationists use intelligent design as an explanation of how life was formed.  Many contemporary scientists think ID is not real science because it has inconclusive evidence to support its theory.  They believe it is an attempt to mesh science and theology and should not be categorized as scientific.

Darwinism and the Theory of Evolution

The Theory of Evolution is the antithesis of almost every organized religion that is based on a supernatural or higher being. According to the Charles Darwin, who was an English naturalist in 1809, all species of life have descended over time from common ancestors.  He then went on to propose the scientific theory of a branching pattern of evolution that resulted in the process the he called natural selection.

So how does the Chachameinu Zichronam Liv’racha of Hebrew teachings view this theory of Intellectual Design?

Since the proponents for ID claim that an intelligent creator is responsible for the origin of life and of mankind, this challenges the Darwinian view of evolution and its modern day amalgamation. Jewish Chazal have maintained that ID is not a valid science but is also a religious concept, albeit a contemporary day concept.  Although certain individuals and institutions have their positive view of a theistic construal of evolution, they still have, by and large, rejected the doctrines of the intelligent design movement itself. Even though movement itself is rejected by these institutions, they still see the similarities between the ID and the concept of creation, of a higher being (for the Hebrew believers, they refer to this being as God) that sets the tone for life and humankind or in holistic view, the universe itself. For as long as ID does not become scientism for this to become such a basis will mean the severance of Judaism.

In recent years, Judaism has argued the inclusion of ID teaching in school curriculum under the biology context. This once again refers to the basis that ID is not science but a religious theory based on the search for answers using scientific methods. This goes against the governing rules of subliminally promoting a certain religion or belief over others in a neutral arena of academic discourse.  In other words, there is the break of separation of church and state.

Author: This is a guest post written by Stephanie Bentson, a mother of two and she also loves to write product reviews such as the best vacuum cleaner. While she’s being religious, she does what mothers do most and that’s doing house hold chores. She hopes she reaches the audience with informational articles in order to share her knowledge and experiences.

The Song of Amalek is about a boy named Shaul who during the Purim in Mezhibuzh was asked by the Baal Shem Tov to sing for the audience.

Baal Shem Tov just finished his teaching of Amalek in which he warned his followers that Amalek still lives.  Baal Shem Tov taught the gathering that whenever doubt or despair enters their heart, then that is Amalek trying to destroy your relation and faith in God.  They must fight back and destroy Amalek so that you can serve God completely and with joy.

He then called for Shaul, who was a little boy to show how he best served God.  Shaul sang the Shoshanat Yaakov which celebrates Gods salvation and joy. Shaul sang in such a beautiful voice that afterwards he was invited by Baal Shem Tov to study the Torah with him.

After the Shabbat, Baal Shem Tov, along with two other students, offered to personally escort Shaul to his home town. On the way they came across an inn full of noisy, singing drunk patrons.  While being accompanied and asked by the Baal Shem Tov sang the Shoshanat Yaakov in front of the crowd of drunks at the wayside inn. Among those at the inn who heard Shaul sing were three little boys around the same age as Shaul.

Years later Shaul would once again encounter those three little boys. By this time Shaul was a young businessman rushing to get home to his family to join them in celebration but was waylaid by 3 bandits who were going to kill him and take his money.  Knowing that he was going to die soon he begged the bandits to allow him to let him say the Vidui prayer, or final confession, so that he could return his soul to his Maker in peace.  With his imminent death fast approaching, Shaul decided to sing the Shoshanat Yaakov one more time. Once again he sang with the same joy and happiness he recalled when he sang for Baal Shem Tov and the multitude of followers when he was a little boy.

After singing the three bandits were awed into silence and surprise. They had heard that song before. Shaul also at that moment realized that he had met the three bandits before. They were the three young boys at the inn way back when he sang for them at the request of Baal Shem Tov. After realizing who Shaul was the three bandits asked for forgiveness and returned the money. They also agreed to turn away from banditry and live honest lives.

You might also like: Understanding the Song That Transformed Amalek

Dana International – Shoshanat Ya’akov (Music Video)

Visitors Response:

“Wow, it’s a brief story but with full of meaning. A song could really help change the world, from small things to bigger impact. Thanks for sharing”

From: Catherine

“I think I know the song. My jewish friend sang that a long time ago. I’ve just remember him after reading this story as I could not forget about that I’ve gave him an electric razor as a present which he gave it to another friend of ours as I think he doesn’t like to use it. He said even it is the best electric shaver in the world, I would not use it, but thank you.

From: Herman

“A short but very inspiring story. It is a nice read”

From: Hannah

“I think this is the song Shoshanat Yaakov , Shoshanah means rose can be reference to Shushan. It recalls the verse (Esther 8:15) ‘City of Shushan Celebrated & Rejoiced’.

From: Talek

Comments Closed

There are twelve calendar months in the normal Jewish year and thirteen months during the year of Shanah Me’uberet or the pregnant year. The first month of the Hebrew Calendar is the month of Nissan. This month occurs during the Passover or in a global context, what is considered spring time. Although this is the first month of the Jewish Year this is not recognized as the start of the Jewish New Year.  The Jewish New Year starts on the seventh month or the Month of Tishri. This is where the year number is increased. The notion of various starting points for a year may seem confusing and strange but is actually not uncommon. To compare such instances we look at other calendar years such as the Gregorian calendar which has January as the first of the month and the start of a new year but in North American culture the start of the School Year begins in September or the ninth month of the Gregorian calendar.  The most obvious examples are those of business establishments that have various dates to start their “fiscal year” based on certain criteria. So, in similar fashion, the Jewish calendar has various starting points for different reasons.

The first month of the Jewish calendar is referred to as Nissan. This month is 30 days long and comparing it to the Gregorian calendar, falls within the months of March to April. Followed is the month of Iyar which is 29 days and runs from April to May. Sivan is 30 days and is the third month running from May to June in the Gregorian calendar. Following Sivan is Tammuz (29 days) which is comparatively June to July, Av (30 days) from July to August and Elul (29 days) from August to September.

Tishri is the seventh month in the Jewish calendar and also the start of the New Year. Tishri falls in September to October of the Gregorian calendar. This is also the month in which Yom Kippur, also famous as the Day of Atonement and the most sacred day of the Jewish calendar, takes place. It is celebrated on the 10th day of Tishri.

Following Tishri is Cheshvan (the eighth month), which can be either 29 or 30 days and runs from October to November. Similar to Cheshvan is Kislev with for 29 or 30 days as well.  It is the ninth month of the Jewish calendar but runs from November to December if based on the Gregorian calendar. Tevet is the tenth month and has 29 days. December to January would be the counterpart to Tevet in the Gregorian calendar.  Shevat is the eleventh month according to the Jewish calendar and runs for 30 days.  Many non- Jewish people originally believed that Shevat was the start of the Hebrew year as its counterpart in the Gregorian calendar is January to February.

Finally the twelfth month of the Jewish calendar is Adar which has twenty nine days and runs from February to March.  The special case of the Month of Adar is that during the Shanah Me’uberet or the leap year, the name Adar becomes Adar Beit and the leap month that is included before Adar is referred to as Adar I, Adar Rishon or Adar Alef. This only happens every two to three years or on the third, sixth, eighth, eleventh, fourteenth, seventeenth and the nineteenth year of the Metonic cycle.

The months of Cheshvan and Kislev are the only two months of the entire year that do not have a set number of days in the month. This is to allow for minor adjustments in the calendar. The length of the months of Cheshvan and Kislev are calculated by a complex set of formula which includes the time of the day when the full moon of the following year’s Tishri shall come and the day of the week that Tishri would occur during the preceding year.

Also to be noted is that the days between Nissan and Tishri shall always remain constant. Based on this consistency, the day of the first major festival, which is the Passover celebrated during the month of Nissan to the last major festival which is the Sukkot that is celebrated in Tishri will always remain the same.

The story of the Song that Transformed Amalek can be understood as not allowing opportunities to express your love and devotion to God to slip by.  It is one of symbolism mixed with the firm belief that God works in mysterious ways.

The story starts off during the celebration Purim by the Jewish people.  Purim is Jewish festival during which the Jews remember and celebrate their freedom from destruction from the olden Persian Empire following the scheme of Haman. It is a story that has been written down in the biblical book of Ester. Haman’s ancestors are the Amalek. The Amaleks were part of a large, primordial nomadic tribe or that some historians believe are a compilation of tribes that are recorded in the Old Testament as persistent adversaries of Israel. The link between the Hebrew people and the Amalekite tribes based on the Jewish bible was that the Amalekite tribes without cause attacked the Hebrews when they were weak. The Amalekites thus became the symbol of ruthlessness, trickery and tyranny. They were vilified even more than the Pharaohs or the Philistines.

Baal Shem Tov uses the Amaleks in the story as a symbolic representation. “Every time you experience a worry or doubt about how God cares for you or the world – that’s Amalek launching an attack against your soul.” He also strives to remind his listeners that they must remove the Amaleks in their soul in order to serve God with complete joy and conviction. This is to serve as a basis and guide for future personal struggles.

Shaul can be viewed as the representation of a follower of God. As a young boy he celebrates and worship’s God through his singing. With the guidance of Baal Shem Tov he is given the chance to show his devotion to a group of individuals that are depicted in the story as noisy singing drunks. Those individuals could represent a society indifferent to God.  Baal Shem Tov is able to silence this noisy group to allow Shaul to sing.  Baal Shem Tov’s actions can also be interpreted as allowing something sudden and shocking to happen that the mundane everyday cycle of life (which is symbolized as noisy drinking and talking) is temporarily suspended and what remains is an opportunity to hear God’s voice.  Shaul becomes the messenger to deliver God’s message.  By showing his dedication they become aware of the power and celebration of God’s greatness.  Years later, three young boys who were present when Shaul sang Shoshanot Yaakov to the drunken patrons in the inn on the wayside tried o rob and were going to kill Shaul not realizing who Shaul was.  It was only after Shaul was given the chance to show his dedication and love to God by once again singing the Shoshanot Yaakov and just before he was going to be killed that the three bandits realized that this was the young little boy they heard sing and met so many years ago in that inn.

Considering the concurrence of factors that led to this moment the possible message of the story is to never shy away from the chance to show your dedication and love to God to others. While many individual wrestle with personal struggles or “Amaleks” it is about not allowing yourself to be conquered by your struggles but by being able to destroy the “Amalek” or doubt within so that serving and celebrating God will be pure and full of joy.