Can we rely on secular scientific viewpoints?
In our previous piece, we said that one should focus on climate change as a scientific issue, not as an ideological one. But this raises questions about how much we should rely on science itself. One might argue that, as Torah-Jews, we are aware of the shortcomings of science and other related disciplines and do not buy into their conclusions as “Torah from Sinai”.
For example, during the 1950s and 60s, many leading cosmologists promoted the view the universe had always existed (known as the Steady State Theory), openly contradicting the Torah’s account of creation. Later discoveries caused them to change their tune, acknowledging that this could not be the case. We have seen instances where archaeologists have claimed to have debunked the historical truth of various stories in the Torah based on their explorations, only to change their tune when more evidence comes to light.
Furthermore, we also know that a significant proportion of scientists display an antireligious bias, arguing that the only facts one should trust are those which can be scientifically proven, while claiming that religious belief is delusional and lacking a firm basis.
Given all these considerations, don’t we have good reason for some skepticism about climate change?
Torah and Chochma (wisdom)
Firstly, it is important to recognize the importance the Torah ascribes to secular wisdom. The Midrash teaches that if someone tells you “yesh chochma bagoyim” (there is wisdom among the non-Jewish nations) - “ta’amin” (you should believe them). If they tell you that there is Torah among the nations, you should not believe them. The Torah values human wisdom which does not originate from the Torah and does not have disdain for it
But more than that - when it comes to determining the practical halacha in a particular instance, it is absolutely essential to understand:
the relevant Torah principles, and
the metzius - the reality on the ground. In most cases, the Torah does not give guidelines as to how to determine the metzius. It leaves this to human ingenuity, often applying the scientific method.
So, for example, when it comes to the question of whether a sick person should fast on Yom Kippur, the Shulchan Aruch says to consult doctors. Scientific innovations, such as DNA testing, are also being used more and more in halacha. DNA testing is now being used to help determine people’s Jewish status.
As such, Torah and science are not viewed as enemies. They are meant to work in partnership.
Addressing seeming contradictions
Regarding apparent contradictions between Torah and science, these have been limited to very specific instances. Different approaches have been taken regarding how to address this*. However, in areas where there is no conflict to be found, as is the case with climate change, and the science is essentially in consensus, the Torah expects us to take those positions seriously.
Additionally, science never makes claims to absolute certitude about its findings. Scientific positions change over time and specific findings are presented with different levels of confidence. As we have discussed in our discussion of the science, the reason to rely on scientific findings regarding climate change is not because we have certainty about them, but because they highlight the risks that we are exposing ourselves to, to the best of our ability to assess them.
* For an analysis of some examples of this, refer to this shiur by Rav Herschel Schachter .
“Science” versus “scientism”
As to the antireligious bias of some scientists, while those individuals purport to speak in the name of science, they are actually doing nothing of the sort. There is nothing scientific about the claim that religious belief is unreliable or that science is the only means of arriving at truth. Such a viewpoint is not science, but a belief called “scientism”, a belief which science neither supports nor denies. (Ironically, given that science cannot demonstrate this “truth”, it is self-contradictory!)
Sadly, when such individuals misrepresent their own views as science, they give science a bad name in the eyes of many religious people.
A final word
I want to close this discussion with the words of renowned posek, Rav Asher Weiss shlit”a, made in a discussion on vaccination:
… one of the axioms of Halacha is reliance upon scientific and medical data and the opinions of scientists and doctors in their fields of expertise. Halacha even guides us as to the protocol when experts disagree with one another; dictating that we follow the majority or most expert opinion (see Shulchan Aruch, O.C., 618: 3-4 and Mishna Berura 10).
