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Jewish views on evolution includes a continuum of views about the theory of evolution, experimental evolution, the origin of life, age of the universe, evolutionary creationism, and theistic evolution. Today, many Jews accept the theory of evolution and do not see it as incompatible with traditional Judaism, reflecting the emphasis of prominent rabbis such as the Vilna Gaon〔The Vilna Gaon, Elijah ben Shlomo Zalman Kremer, studied secular sciences and adwised his friends and students to do as well, maintaining that Judaism could only gain by studying them. 〕〔The Vilna Gaon contributed to secular sciences: ''Ayil Meshullash'', a treatise on trigonometry, geometry, and some principles of astronomy and algebra containing 400 rules, Wilna, 1834; ''Treatise on astronomy''; ''Treatises on the teḳufot and moladot"; ''Diḳduḳ Eliyahu'', a short Hebrew grammar, Wilna 1833; ''Ma'aseh Toreh'', a collection of notes on different subjects; ibd.〕 and Maimonides〔Maimonides, Moses ben Maimon (RaMBaM) frequently cited principles of sciences, such as mathematics and physics, astronomy and medicine, and contributed to them. Maimonides held that there is no contradiction between the revealed truths of God and the truths discovered and explored by the human mind, a gift from God. 〕 on the ethical rather than factual significance of scripture. ==Classical rabbinic teachings== Unlike modern rabbis, the vast majority of classical Rabbis believe that God completed the creation of the world close to 6,000 years ago, and created Adam and Eve from clay. This view is based on a chronology developed in a midrash, ''Seder Olam'', which was based on a literal reading of the Book of Genesis. It is attributed to the Tanna Yose ben Halafta, and covers history from the creation of the universe to the construction of the Second Temple in Jerusalem. Since there is no explicit discussion in the classical era, it is commonly presumed that they took Genesis 1 literally, making the beginning of the world six days earlier, but this is presumption in the absence of data. Most modern rabbis 〔See for example Slifkin, Nathan, ''The Challenge of Creation: Judaism's Encounter with Science,Cosmology, and Evolution,'' ZooTorah/Lambda Press, Brooklyn, 2010, section two, "Cosmology," pp. 157-190 for a discussion of these beliefs〕 believe that the world is older. They believe such a view is needed to accept scientific theories, such as the theory of evolution. Rabbis who have this view base their conclusions on verses in the Talmud or in the midrash. For example: * The Midrash〔רבה בראשית ט אות ב〕 says: God created many worlds but was not satisfied, and left the world he was satisfied with. * Rabbi Moshe Ben Nachman (1194–1270) writes:〔בראשית א א〕 In the first day God created the energy (כח) "matter" (חומר) of all things, and then he was finished with the main creation. After that God created all other things from that energy. * Some midrashim state that the "first week" of Creation lasted for extremely long periods of time. See Anafim on Rabbenu Bachya's Sefer Ikkarim 2:18; Midrash Bereshit Rabbah 9. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Jewish views on evolution」の詳細全文を読む スポンサード リンク
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