see as the miraculous and natural unfolding of God’s subtle and beautiful plan. ...However, as unlikely as it may seem, this does not mean for one moment that Judaism’s view rejects wholesale the veracity of Darwin’s theory. In fact, I believe that it is easy to incorporate Darwin and Intelligent design into a meaningful conception of how we humans came into being... We have frameworks built into our system to integrate the findings of science into our religious and theological beliefs. That is because we believe that the natural world, and the way it works, was created by God and therefore its workings must be consistent with our religious beliefs. ...One of the most well known ways our tradition has been able to hold onto both the scientific theory of evolution as well as the concept of a purposeful creation was by reading the creation story in Genesis in a more allegorical sense. One famous medieval commentary proclaims that the days of creation, as outlined in the book of Bereshit, could be seen as representative of the stages of creation and not literal 24 hour periods. Thus each biblical day could have accounted for thousands or even millions of years. In that way the progression according to both evolution and the Torah remains essentially the same: first the elements were created, then the waters, the plants, the animals, and finally us. Therefore, Genesis and Darwin can both be right in a factual analysis even while we acknowledge that our attitudes towards these shared facts are shaped much more strongly by the Torah – we agree how the process unfolded but disagree that it was random. Parshat Noah -- November 4, 2005, How Did We Get Here? Michael Schwab The claim that evolution is purposeful is in conflict with modern-day evolutionary theory. The precise way in which God inserts design is not specified by Schwab or other rabbis. Rabbi Lawrence Troster is a critic of positions such as this. He holds that much of Judaism (and other religions) have not successfully created a theology which allows for the role of God in the world and yet is also fully compatible with modern-day evolutionary theory. Troster maintains that the solution to resolving the tension between classical theology and modern science can be found in process theology, such as in the writings of Hans Jonas, whose view of an evolving God within process