Science Within Torah

Since the Torah is the blueprint and plan in accordance with which G-d created the world,2 it is obvious that there can be nothing in the world that does not have its source in Torah.3

This is the reason why “they asked Rabbi Yehoshua ben Chananya: After how many months does a snake give birth?4” Why would wise people — people whom the Torah calls the “wise elders of Athens” — even consider asking such a question of a person whose entire involvement was in the study of Torah? How should he be familiar with zoology?

The question becomes stronger: Rabbi Yehoshua ben Chananya did not respond that the issue has no relationship to Torah, on the basis that Torah is too holy to deal with such subjects. On the contrary! He used an a fortiori Torah argument – a kal v’chomer — to infer that a snake gives birth seven years after conception!

An “Educated” Opinion

There is a famous professor who claims that it is impossible to derive historical or natural facts — nor any facts related to the sciences — from Torah sources.

In fact his skepticism has gone so far that he “declared” that one who says that one can derive the age of the world or “after how long a snake gives birth,” etc., from Torah, is going against Torah, against holiness (I do not even want to repeat the terms he actually used), and against blessings and sanctification of G-d’s name.

We live in a situation of manifold darkness. If it were only a regular darkness, it would still be hard to say such a thing. It is only now, in a darkness of this magnitude, that it is possible for someone to mistake a pit, a danger, for a doorway to salvation; for a person to affirm the opposite of what is clearly stated in the Torah. And yet nobody stands up to argue! So great is the darkness!

A Jew proclaimed this orally, and then published it in his book, and people discuss and argue about his words. Nobody seems to realize that the Talmud is also printed, and anyone could read it and see what it says. There are Mishnayot, Beraitot, and statements of the Talmudic sages that clearly deal with many details regarding living creatures, as was discussed earlier.

“At how many months does a snake give birth” is a question that Rabbi Yehoshua ben Chananiah answered for the “elders of Athens.” It is not merely a story from ancient history; it is a part of Torah. Ravina and Rav Ashi, compilers of the Talmud, chose to include this anecdote as a portion of the Oral Law. Thus it became a part of Torah, which derives from the word hora’ah — directive.5 One of the directives that may be derived is not only the practical facts regarding how long it takes before a snake gives birth — a fact that has several Halachic ramifications — but also a more general lesson: Torah has insight and information about everything in our world, as there is no entity without its source in Torah.

The Jerusalem Talmud6 explains on the verse7 “For it is not empty from you”: “It is not empty. And if it is empty, this is from you — your own failing.” If someone is “empty” and does not know where any given issue is discussed in Torah, that is not, Heaven forbid, because of any failing in Torah, but rather “from you” — because heis ignorant.

Uprooting the Basis of Halacha

This mistaken notion, that Torah is devoid of meaningful information about the world and its nature, is not just an issue of msiunderstanding the essence of Torah; it is a perspective that completely negates the very basis of Jewish law.

The discussion and argument about this issue has been going on for several years, and nobody seems to be asking the very simple question: How can one possibly say that Torah doesn’t include knowledge about history, zoology, physiology, or botany, etc., when the Mishna writes clearly8 about fish scales, the signs of fish and animals, horns and teeth, the above-mentioned discussion about the gestation period of a snake, etc., etc!

When one lacks an understanding of the essence of Torah, then the entire approach towards it is flawed. A person builds for himself an approach in his mind based on how it seems to him that G-d should have written His Torah. Thus once he reaches his conclusions, he is absolutely certain; G-d could not possibly do differently than how he has decided. There may be Mishnayot and Beraitot, Gemarot and Halachot, all clearly stating the opposite of his conclusion, but that has no impact whatsoever; and he is totally unimpressed by any challenge to his views…

The greatest wonder isn’t about the people who make such baseless declarations, but rather the community at large, which is so impressed by the “genius” and novelty of such ideas. They imagine that this is adding to the sanctity of Torah, when in fact the exact opposite is the case. This is not Torah at all! It is not G-d’s Torah, and it is not the religion of Moses and Israel! This is something that this fellow made up on his own, his own opinion on how the Torah shouldhavebeen written had he been the one to give it. That should have been the title of his essay.

Among those who discuss his ideas are Rabbis and Roshei Yeshiva. They argue about which aspects of his arguments are true and which are false, when the truth is that the entire approach has no connection whatsoever to our Torah, the Torah of truth.

The eternity of Torah includes also the Oral Law, with all of its many parts. As our Sages expressed it: “The Scriptures, Mishna, Talmud, and Aggadah — indeed, even all that a wise student will in the future rule — was already said to Moses at Sinai.10”

A fundamental principle of our faith is that “this Torah will never be exchanged,11” since the Torah is G-d’s essential will. Our Sages explain12 that the word Anochi — I — with which G-d began the Ten Commandments is an acronym for Ana Nafshi Ketovit Yehovit, I wrote down My very Self, and gave it to you. The Mitzvot aren’t merely a vehicle through which we can receive a reward, or attain spiritual heights, or become a “special nation.” Rather, they themselves, first and foremost, are the goal, for they create an everlasting connection with the Creator, Commander of these commandments. Just as one cannot, Heaven forbid, talk about any change in the Creator, so too is there no possibility of change within Torah and Mitzvot.

Accordingly, even those subjects in the Talmud that relate to man’s physical nature, such as healing, etc., are also included in the eternal Torah, which is unchangeable.13 When a Jew studies these topics in the Talmud, or such subjects as astronomy, medicine, biology, etc. in Rambam’s works, he is fulfilling the commandment to study Torah, and must even recite the blessings to be recited before Torah study, for these topics, too, have become a part of Torah.

Other Opinions — Uncertain

We do find some Jewish greats who wrote that the statements made by the Sages in areas of nature, such as medicine and astronomy, were not based on traditions that they had received, but rather were merely in accordance with the scientific opinions of the day. According to this approach, these statements may be considered to have changed, based on the development of science over the ages. Such an approach can be found in the Rambam’s Moreh Nevuchim,14 the writings of R. Avraham ben HaRambam,15 and others.16 For this reason, they write, one should not rely on remedies recorded in the Talmud, unless they have been confirmed by medical experts. However, this raises the question: How does this fit with the eternal nature of Torah?

On the other hand, why would the Rambam write about not relying on Talmudic remedies in his “Guide to the Perplexed” if it were not the absolute truth? The answer is that he wrote this just to placate the “perplexed” who are not yet capable of recognizing the truth in its entirety. Hence they would not be dissuaded from the study of Torah until such time as they attain a complete and true appreciation of the eternity of Torah.

The same is true with regards to the other Sages who wrote about the transient value of Talmudic science and medicine. They wrote such things only to placate the skeptics and not because they themselves really felt that way. This is similar to the expression found in other arguments amongst the Sages, viz:17 “You have pushed this one off with a reed.”

It is worthy to note that even according to this temporary response for the “perplexed,” there is still no question that even these topics as discussed in Torah are a part of G-d’s Torah; no one ever thought to say differently.

This can be compared to a child learning about “G-d’s hand,” and “G-d’s eyes.” We do not explain to him that it is no more than a parable. Yet, in the child’s world, it is the real truth. After all, it is impossible that the Torah of truth would instruct us to teach a falsehood to a child. He is just being taught according to his capacity for understanding at this point. In this physical world, a world of change, this is how Torah itself instructs us to teach.

Evolving Concepts; Eternal Halacha

The truth is, however, that the above response is not sufficient. The eternity of Torah is one of the fundamental principles of the Jewish faith. How then could such great Torah sages like the Rambam and his son write about these topics in a way that may leave room for error?

Possibly, their ambivalence was hinted at in their words themselves: The very argument that certain things may change with time implies that the argument itself is uncertain, for it too may change over time. Such a change may occur when students reach a more advanced stage of understanding, i.e., when they are ready to fully comprehend the meaning of Torah’s eternal nature. The notion of the transient value of Talmudic science and medicine was not presented by these Sages as a received tradition but rather as a logical assumption. As such, it is based on human intellect, rendering it subject to change itself.

It is important to note that all of this theorizing and explanation is only possible when dealing with words that were not intended as Halachic rulings. When dealing with a legal ruling, on the other hand, one may not explain it away by invoking homiletic interpretations or hidden meanings, etc. With such an approach one could negate all of the Torah’s laws! Therefore, we should accept the approach that Rambam takes in his legal writings, in which he states that even the medical and scientific statements in Torah were revealed to Moshe at Sinai.

This follows the general rule: Whenever there is a discrepancy between Rambam’s statements in the “Guide to the Perplexed” and his stated opinion in Yad HaChazakah, we follow the approach that he took in his later work, as these are practical rulings of halacha, Jewish law. Since in Yad Hachazakah the Rambam rules18 that all aspects of the Oral Law were given to Moshe at Sinai, this certainly includes the discussions within Torah about scientific and medical topics.

Some reject the above assessment of the intent of those sages, and assume that they really felt as they wrote, rather than merely trying to placate the questioners. Nevertheless, now that an authoritative ruling has been issued otherwise, those opinions are overruled.

Often, those who felt that matters of nature are not part of Judaism per se reasoned that the Torah wouldn’t deal with such petty, physical matters since it far transcends worldly knowledge. Once the Rambam ruled, however, that all aspects of the oral and written Torah19 were given to Moshe at Sinai, there is no longer room for debate.

The Natures Changed — But the Remedies Still Exist

In various areas, halacha uses the expression “the natures have changed,”20 i.e., that reality (and therefore the halacha) has changed somewhat in our day from the way it was in the time of the Sages.

For instance: The Ramah21 cites the view of authorities who maintain that “nowadays, even if the fetus enters one day into the ninth month, it is considered to be viable. Although the Talmud states that ‘one who gives birth in the ninth month, does so only after a complete month,’ many have already wondered at this, for our practical experience denies it. We must therefore say that this has changed, as is the case in several areas.”

One might ask: Since halacha rules in several areas that nature has changed from the way it was in Talmudic times, why are medical issues mentioned in the Talmud at all? Even though we have been told that we should not use these remedies nowadays, we are still left wondering for what purpose this medical information was included in the Talmud.

Those things that were in the first place only forbidden because of a danger — such as water left uncovered overnight22, which is forbidden since “a snake may have drunk from it and poisoned it” — are no longer forbidden once the cause has ceased to be an issue. Similarly, any prohibition that the Torah clearly defines in the context of a specific time or place was in the first place not intended to be forbidden permanently. However, why then were those remedies written down, if they were not intended to remain pertinent throughout the generations?

The same may be asked about the fourth chapter of Hilchot De’ot, in which the Rambam sets forth his suggestions for healthy living. On the one hand, he omits many of the medical issues discussed in the Talmud, since “nature has changed.”23 On the other hand, he established as a lasting ruling (not just for his own generation) suggestions about issues that were bound to change over the generations! Nonetheless, he does not even qualify his statements as being only for certain circumstances, just as the Sages of the Talmud did not qualify their discussions of remedies. How can we resolve this enigma?

Spiritual Existence is the Priority

The answer is as follows: True, “A verse never leaves its simple meaning.” However, even the “simple meaning” — the straightforward, practical side of Torah — stems from the spiritual essence of Torah. Torah was hidden as G-d’s treasure before the world was even created.24 Yet, it was G-d’s will that the Torah should descend into this physical world. The physical commandments are an expression of their spiritual source. As Rema MiPaneau put it:25 “The Torah discusses the heavenly, while only hinting at the earthly.” In other words, the main focus of Torah is its spiritual side, not its physical implications.

Those spiritual concepts, which are the true source of the medical discussions in the Talmud, are indeed eternal. Their physical manifestation, on the other hand, can no longer be complete and perfect once the world has fallen spiritually. Similarly, the sacrifices, which atoned for the Jewish people while the Temple stood, are forbidden since its destruction. Instead, atonement is achieved thorough spiritual endeavors such as prayer, repentance, etc.

The same is true with regard to the Rambam’s health directives. Rabbi Yonatan Eibeshitz writes in his Urim Ve’Tumim:26 “Everything in writing, inspired by the hand of G-d… The Spirit of G-d hovered within them, and ensured that their words would be exact in accordance with halacha, even when not fully understood by the writers themselves. G-d’s will was successful through their hands.”

Thus it is understood that the directives recorded by the Rambam with regard to health are still completely valid in all areas relating to spiritual health, and spiritual “eating” and “drinking.”

The Midrash relates:28 “The Torah proclaims, ‘I am G-d’s tool. Just as when a craftsman builds a house, he does not merely improvise, but rather, he has drawings and plans in order to know where to make the rooms, the doorways, etc. So, too, G-d looked in to the Torah and created the world.’”

The question may be asked: Why does the Torah tell us about how G-d created the world? What difference does it make to us?

One of the reasons may be to teach us29 that a Jew must also behave in the same manner. We are commanded, “Follow in His ways — just as He is called merciful, so too should you be merciful.”30 Similarly, our Sages tell us:31 “That which G-d does, He commands the Jewish people to do as well.”

How do we do this? The Previous Lubavitcher Rebbe, Rabbi Yoseph Yitzchak, taught that before engaging in a course of action, one should first look to see what Torah has to say about the issue.32

The Torah provides guidance for every situation; especially since everything in the world first “appears” in Torah, and it is in accordance with the way it is in the Torah that it was created in our physical world, as related in the above Midrash. Thus, there cannot be a single subject beyond the scope of the Torah.33

According to this approach we can understand a discussion in the Talmud. An entire page in the Talmud34 is dedicated to colloquialisms: “What is the source (in Torah) of this saying?” Theoretically one could ask, who says there is a source? We are talking about a common idiom. What makes the Talmud assume, with such certainty, that there must be a source in Torah?

We learn from here that any thing or situation one might come across has a context within Torah. For some matters Torah offers clear and direct guidance (or even a clear ruling in the Code of Jewish Law), while regarding other topics, G-d wished to allow us the merit of using our intellect, and sometimes even having to work hard, in order to discern the Torah’s approach to this matter. In any case, it is obvious that one’s failure to find the lesson does not mean that it doesn’t exist.35

Furthermore, Torah deals with the true existence and purpose of every thing, and describes it as it is in its source and root, from whence it was created and drawn down into the physical world by G-d. These are the letters of the Ten Utterances in the Torah, or “the combinations and substitutions of letters… which descend and are drawn into the name that they are called in the Holy Tongue.”36 Thus, the utilization of every object must be in accordance with its true existence, with its nature as it is in accordance with the Torah’s directives. If not, Heaven forbid, it is not only against Torah and against G-d’s will, but it is even against the very essence and nature of this object itself.

This ideal descends into science as well. In order to plumb the depths and truth of the very essence or make-up of something, they research the source and causes, the conditions that brought about a given phenomenon.

[Indeed, even some of the names established by the nations of the world correspond to the true nature of the object. Sometimes even those names that are comprised of an acronym — which in Hebrew is also a valid type of name, which reveals the true essence of the object — are true to the essence.]

However, in science the search is only for the physical root and source. Through Torah, on the other hand, one can discern the spiritual root. Thus, one can also know the purpose of this object’s creation, in accordance with the Divine will as He revealed it to us in His Torah.

From every being and event in our environment, we can derive a lesson for our service of G-d. Indeed this principle follows necessarily from true belief in G-d. Consider. A person believes that:

* G-d is the only Creator and Director of all that happens in creation.

* G-d is the epitome of good, and can have no failings.

* Obviously, an act without any purpose is a failing. Thus, such an act cannot be ascribed to G-d.

* Obviously, there is no difference between the act itself and its details, i.e. the time and place, etc.

Thus, when a person sees, hears, or learns about an event, there must be a specific purpose of personal relevance. Hence if he uses this event to derive such a lesson and thereby elevate himself, — i.e. if through this he becomes closer to his Creator, for that is the only true elevation — then he has fulfilled G-d’s purpose and intent. If not, he has not only wasted what was given him, but he has even caused a failing in all of Creation, by causing a specific aspect of Creation to be for naught.

If this applies with regard to an individual occurrence, how much more so is it the case with regard to a person’s career and work, in which the greater part of his energies, abilities, and time are invested.