During our conversation, I told you that I had studied this matter from the scientific point of view when I was in France, and have acquainted myself with the authoritative scientific books and authors dealing with this question. The only thing that I was able to ascertain scientifically is that science does not deny the possibility of spontaneous generation, but only declares that so far observation has only shown that certain instances of what was believed in the past to be spontaneous generation, were in fact not spontaneous.
In raising the question again in your letter, you seem to ignore this very basic fact and ask again if what the Talmud says about spontaneous generation is true even if it is in conflict with what you think is the scientific view. Surely it should be axiomatic that so long as science does not come out with a categorical declaration that spontaneous generation is impossible, there is no need to attempt to reinterpret the sayings of our Sages. I repeat, I carefully studied this matter in France, where most of the scientific research in this area was done, and I have not found any scientific conclusion that certain low forms of living matter cannot come into being from non-living material. As a matter of fact, many modern biologists believe that it is possible that certain low forms may have developed through chemical processes from non living matter, even if this cannot be demonstrated under satisfactorily controlled conditions.
So much for the general principle that where there is an imagined contradiction between science and Torah, there is no need to reinterpret or allegorize the statements of our sages. However, in regard to the question of spontaneous generation, there is no room whatsoever to explain away the position of our Sages in this matter, inasmuch as it comes in the area of the practical Halacha, and in plain categorical terms. In other words, it is not a case of conjecture (as you write about the explanation which you heard), namely “If there were spontaneous generation, then the Halacha would be such and such.” The Halacha states explicitly that there are species which come into being from nonliving matter, and therefore the Din is such and such.
You are, of course right that the purpose of the Torah, both the Torah SheBe’al Peh, and the Torah SheBiktav, is to teach the observance of the mitzvot and the proper daily conduct for a Jew, in accordance with the will of G-d, and not that the Torah is, G-d forbid, a textbook of physics or the like. On the other hand, it is equally obvious that what the Torah declares as the truth is true in all particulars. At the same time, science does not deal with absolutes, and can therefore never challenge the truth of the Torah. There are many verses in the Torah SheBiktav, and statements in the Mishnah, the Torah SheBe’al Peh, which are the basis for Halacha, or are Halacha in themselves, and which are of a scientific nature, or rather have to do with matters of interest to science. Yet, regardless of what the scientific theories might be, they cannot possibly affect the truth of the Torah.
A case in point, in addition to the above, is the passage in Torah which declares that there is only one species of animals which has Cloven hoofs but does not chew the cud, while there are only three species of animals which have one or the other of these characteristics, all the rest of the animals having either both characteristics or none. Although this statement in the Torah was made some thirty five hundred years ago, and although since that time new continents have been discovered with all sorts of species of animals, no additional species have ever been discovered which would refute the above mentioned statement of the Torah. A similar situation is in regard to the Mishnah Nidah Chapt. 6:9.
Similarly in regard to the principle relating to fishes in the sea, and many other statements of our Sages relating to nature.
With blessing,
References
See Toras Kohanim, Shmini, 11:44; Shabbos 107b; Mishneh Torah, Hilchos Shabbos, 11:2; Sefer HaMitsvos, Mitvas Lo Sa’asei, 179; Shulchan Aruch Admur HaZaken, Orach Chayim, 316:20.
Vayikra 11:4-7; Devarim 14:7-8.
Translation: Any fish that has scales has fins, and there are fish that have fins but do not have scales. Any animal that has horns has hooves, and there are animals that have hooves but do not have horns.
See Chullin 63b. For other instances see p.s. of letter dated 11 Shevat, 5720, and letter dated 8th Day of Chanukah, 5726.
