There are those who think that maybe we should simply give up on the idea of truth altogether. After all, your truth is different than my truth, then why try to reconcile them? Indeed, truth is the beginning of conflict after conflict. “If my story is true, your story cannot be true.”
If a man made an oven out of separate coils [of clay, placing one upon another], then put sand between each of the coils — such an oven, R. Eliezer declared, is not susceptible to defilement, while the sages declared it susceptible. It is taught: On that day R. Eliezer brought forward every imaginable argument, but the Sages did not accept any of them. Finally he said to them: "If the Halakhah (religious law) is in accordance with me, let this carob tree prove it!" Sure enough the carob tree immediately uprooted itself and moved one hundred cubits, and some say 400 cubits, from its place. "No proof can be brought from a carob tree," they retorted. And again he said to them "If the Halakhah agrees with me, let the channel of water prove it!" Sure enough, the channel of water flowed backward. "No proof can be brought from a channel of water," they rejoined. Again he urged, "If the Halakhah agrees with me, let the walls of the house of study prove it!" Sure enough, the walls tilted as if to fall. But R. Joshua, rebuked the walls, saying, "When disciples of the wise are engaged in a halakhic dispute, what right have you to interfere?" Hence in deference to R. Joshua they did not fall and in deference to R. Eliezer they did not resume their upright position; they are still standing aslant. Again R. Eliezer then said to the Sages, "If the Halakhah agrees with me, let it be proved from heaven." Sure enough, a divine voice cried out, "Why do you dispute with R. Eliezer, with whom the Halakhah always agrees?" R. Joshua stood up and protested: "The Torah is not in heaven!" (Deut. 30:12). We pay no attention to a divine voice because long ago at Mount Sinai You wrote in your Torah at Mount Sinai, `After the majority must one incline'. (Ex. 23:2)" R. Nathan met [the prophet] Elijah and asked him, "What did the Holy One do at that moment?" Elijah: "He laughed [with joy], saying, 'My children have defeated Me, My children have defeated Me.'"
"Why Judaism Embraces Science" by Rabbi Geoffrey A. Mitelman
I recently had a conversation with a neuroscientist, who also happened to be a self described atheist. He knew I was a rabbi and so in the middle of the conversation, he very tentatively asked me. “So…do you believe in evolution?” I think what he was really asking was, “Can you be a religious person who believes in science?” And my answer to that question is, “Of course.”
“How do we know this?”
God responds that God’s name is “Ehyeh asher ehyeh,” which is often translated as “I am what I am.” But it could also be translated as, “I am what I will be.” So God is whatever God will be – we simply have no idea. Indeed, for my own theology, I believe that God is found in the “becoming,” transforming “what will be” into “what is.”
Science, too, is very much about process. Science at its best is about testing hypotheses, setting up experiments, and exploring ideas. And if new data or new evidence arises, scientific knowledge changes. Science can’t be tied down to old theories; it is dynamic and ever changing.
Just like our experience of God.
So yes, if science and religion are seen to be competing sources of truth and authority, they will always be in conflict, especially if religion is “blind acceptance and complete certainty about silly, superstitious fantasies.” But if instead, religion is about helping people create a deeper sense of meaning and a stronger sense of their values, then I truly believe that science and religion can be brought together to improve ourselves, our society and our world.
"The Torah is True – Even if It’s Not Fact" by Rabbi Ari Kaiman
Bava Metzia 59b
"Why Judaism Embraces Science" by Rabbi Geoffrey A. Mitelman
Exodus 3:13-14