Searching for a theory of everything is certainly important. But seeking a closer relationship with God beats it hands-down.
What is “Scientists in Synagogues?”
Scientists in Synagogues is a grass-roots program to offer Jews opportunities to explore the most interesting and pressing questions surrounding Judaism and science. Its aim is to share how some of the most thoughtful Jewish scientists integrate their Judaism and their scientific work so that they can be role models and ambassadors for productive conversations surrounding Judaism and science.
This project is organized by Sinai and Synapses (which is incubated at Clal – The National Jewish Center for Learning and Leadership) in collaboration with the American Association for the Advancement of Science (AAAS) Dialogue on Science, Ethics and Religion (DoSER), and funded by the John Templeton Foundation, Emanuel J. Friedman Philanthropies, and other individual donors.
List of selected congregations:
|Adas Kodesch Shel Emeth, Wilmington, DE|
|Beth Hillel Congregation B’nai Emunah, Wilmette, IL|
|Beth Tzedec / Temple Emanu-El (joint application), Toronto, Ontario|
|Congregation Beth El of Montgomery County, Bethesda, MD|
|Congregation B’nai Shalom, Westborough, MA|
|Maimonides Congregation, Brookine, MA|
|Oak Park Temple B’nai Abraham Zion, Oak Park, IL|
|Temple Beth Or, Washington Township, NJ|
|Temple Emanuel of Tempe, Tempe, AZ|
|Temple Israel Center of White Plains, White Plains, NY|
For more information, click here.
My God is that ineffable being or essence that must suffuse our world and make it just so – make it a world that continues to fill me with awe.
The fact that a poetic statement like “human life is like a bowl of cherries” is a false scientific fact does not detract from its profound truth, reality, and insight.
All stars have light, even the ones that don’t seem to have it on the surface.
Where can technology and AI (artificial intelligence) can aid knowledge, and where it can harm human understanding?
What are the ethical implications of the latest developments in genetic engineering and the impact on improving the quality of human life?
What does the sukkah tell us about where the “natural” ends and man’s making, the “artificial,” begins?
Nature is not an end in itself. Humanity is needed to complete that which was created to enhance what is natural.
Human beings have long wondered about the extent to which we truly have free will, or whether the path we travel is pre-ordained.
Is there some unique essence that separates natural-born humans from creations that seem to reproduce the same electro-chemical workings as the human brain (“a soul”)?