Letter & Spirit: Genetic Mutations
In this week’s edition of Letter and Spirit, we present a letter from the Rebbe to a geneticist who had trouble understanding how it was scientifically possible for Yaakov to mutate the genes of sheep through visual stimulation. The letter was written in English through the Rebbe’s trusted secretary Rabbi Nissan Mindel, and was made available by the latter’s son-in-law, Rabbi Sholom Ber Shapiro.
This weekly feature is made possible by a collaboration between CrownHeights.info and Nissan Mindel Publications. Once a week we publish a unique letter of the Rebbe that was written originally in the English language, as dictated by the Rebbe to Rabbi Mindel.
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By the Grace of G-d
Erev Rosh Chodesh Nissan, 5740
Brooklyn, N.Y.
Dr.__________
New York, N.Y. 10021
Greeting and Blessing:
This is in reply to your letter, in which you write that as a geneticist you find it hard to understand the passage in Chumash where it is related that our Father Jacob was able to include “mutations“ In the color of newborn lambs by means of visual stimulation (Gen. 30:37f.). You also enclose a reprint of a report describing a scientific experiment called “replica-plating” that does not support such a possibility.
I will begin with some prefatory remarks.
First, our classical exegetes of the Torah, from the Midrash to Rashi, Ibn Ezra, Rashbam,Ramban, etc., base their comments on this passage in its literal sense, namely, that Jacob employed his technique for the purpose of inducing specific coat colors and patterns in the newborn lambs, and that he did In fact achieve good results, as clearly stated in the text (though perhaps not 100%. since there is no specific indication In the text as to the extent of the results).
It should be noted that In the Talmud and Midrashim instances of effects of visual stimuli also in human pregnancies are cited.
The Illustration you cite from the “idea that a pregnant woman could cause harm to her unborn baby by looking at a man without feet” etc., is irrelevant to our case, for our case deals only with influencing coat colors and patterns, and not physical deformities.
Since you would like to reconcile the said passage in Chumash with the prevailing scientific view in the realm of genetics, I will discuss the matter from this (secular) viewpoint.
We must bear in mind that Jacob, as his father Isaac before him and his grandfather Abraham, were all shepherds and breeders on a large scale, and this was their vocation all their lives. Also that these were men of the highest integrity in all their affairs, to the minutest detail.
The said exegetes of the Torah were well aware of the principle enunciated by our Talmudic Sages – בדבר עסקן (Hullin 57b), making practical experience a decisive factor In Halachicdecisions. Needless to say, our Sages ware most meticulous in all their teachings, especially in their exegesis of the Torah which is part of Torah shebe’al Peh.
Now, if one should ask a scientist how much credibility can be attached to a lifelong shepherd whose parents and ancestors were shepherds and breeders, who succeeded in inducing specific colors and patterns in newborn lambs by certain visual effects? – he would have to say that it deserves the highest credibility, for this is, after all, the basis of all empirical science, whether physics, chemistry, or genetics. Indeed, such evidence would be more acceptable than the theories of persons working in laboratories.
Although genetics is entirely outside my province, I believe I am on sound ground making the above assertion, for the following reason:
Jacob’s device of the streaked rods, etc., was applied to the ewes when the sheep, both males and females, were in their natural surroundings all day and night and under the most natural conditions. Such an experiment cannot be duplicated in a laboratory or a research project, where the experiment is carried out under strictly controlled conditions, by certain individuals, generally, dressed In white, all the more likely to have an impact on the sheep which are cared for and fed by them, who are carrying out all sorts of measurements, and subjecting their subjects to a variety of impressions in contrast to their natural experience; impressions that are likely to nullify whatever experiment is made to induce them to respond to artificial stimuli for the desired results.
To illustrate further the unreliability of laboratory tests in many instances, consider the matter of “spontaneous generation,” cited in Sifra (Vayyikra, Shemini) and elsewhere, including Responsa. Some years ago I was asked how is this possible in the face of the contrary view of science which appears to categorically disprove it? Now, this subject was more familiar territory to me, since I lived for some years In France, where the science of bacteriology was given much attention under the influence of Pasteur, and I was interested in the subject of spontaneous generation also from the Halachic viewpoint. What emerged from scientific experiments was that in some cases of apparent spontaneous generation it was possible to discover, with the aid of a microscope, the existence of an egg or female which were invisible to the naked eye. Hence, it was concluded that there was no such thing as spontaneous generation. But needless to say, the fact that no evidence of spontaneous generation was found does not prove conclusively that such a possibility does not exist, and is certainly no argument to deny the specific case cited by our Sages. The principle of our Sages that “’We have not seen’ is not proof” is also incontrovertible scientifically, certainly in modern science ever since the “principle of uncertainty” has been universally accepted. But we can rely on the evidence of our Sages who were בדבר עסקנים and whose honesty and sense of responsibility are beyond question, since they dedicated all their lives to the study of G-d’s Torah, Toras Emes, and gave their very life for it. Thus, they would not make a statement, especially in a matter of halachah, unless they were absolutely sure of its truth. I doubt if even the most honest and responsible scientist can have a stronger sense of responsibility than that of our Torah authorities, lehavdil.
I have expanded on the subject, not because our G-d -given Torah, Toras Emes, needs any defense; nor do our Sages who expounded the Torah shebe’al Peh require support. TheRambam has clearly ruled that one who rejects any point in Torah shebe’al Peh as coming from Sinai (min hashomayim), even though willing to accept it as the truth, is – in his words – בעיקר כופר‚ that is to say, has no part in the Torah altogether. However, I trust that this lengthy discussion may be helpful to those who do not yet fully realize that theTorah is “our life,” and “it is your wisdom and understanding before the eyes of all the nation” (Deut. 4:6f), or those who are still under the impression that science in some aspects contradicts the Torah and consequently feel a need for reconciling the two. Hence if this discussion can help dispel such doubts or distractions and thus strengthen their commitment to Torah and mitzvos “one while sooner,” it is worth all the trouble, even if it helps one Jew fulfill one more mitzvah. Certainly in light of the Rambam’s ruling to the effect that every person should at all times consider his record of good and not good actions, as well as the record of humanity at large an equi-balanced, and by doing just one moremitzvah one tips the scale in favor of merit, both for oneself and tor the world as a whole. (Code, Hil. Teshuvah 3:4).
With esteem and blessing,
P.S. Receipt is enclosed tor your tzedoko in memory of your father and mother. May the merit of it additionally stand you and yours in good stead.
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The above letter is from Volume II of The Letter and the Spirit by Nissan Mindel Publications. The letters are from the archives of Rabbi Dr. Nissan Mindel, a personal secretary to the Previous Rebbe and The Rebbe, whose responsibilities included the Rebbe’s correspondence in English.
We thank Rabbi Sholom Ber Shapiro, director of Nissan Mindel Publications and the one entrusted by Rabbi Mindel, his father-in-law, with his archives, for making these letters available to the wider public. May the merit of the many stand him in good stead.
