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 Jewish people 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 and Maimonides on the ethical rather than factual significance of scripture. Classical rabbinic teachings Biblical chronology indicates that God completed the creation of the world close to 6,000 years ago. This age is reflected in the chronology developed in a midrash, Seder Olam, but a literalist reading of the Book of Genesis is rare in Judaism. This age is attributed to the tanna Jose ben Halafta, and covers history from the creation of the universe to the construction of the Second Temple in Jerusalem. Dr. Gerald Schroeder interprets Nachmanides description of the 6 days of creation in conjunction with Einstein's relativistic view of time applied to the expansion of space-time to say that the 6 days of creation are 15.75 Billion years from our perspective. Most modern rabbis believe that the world is older than 6,000 years. 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: Several passages of midrash state that there was a "time system" (סדר זמנים) before the events in the first chapter of Genesis, and thus, that God created and destroyed various other "worlds" before this time. Nachmanides (1194–1270) writes: 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. The Zohar states that at the time of Adam there were already many unrelated people living in the world, but the Torah chose to focus on one person living in one location. The Mishnah discusses a reputed creature known as Adne Sadeh (wild man-like creatures), and debates whether they should be categorized as humans or wild animals for the purpose of certain laws, implying that this creature is an intermediate form between humans and wild animals. Medieval rabbinic teachings Openness to