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Last of the Hyrax
This will hopefully be the last hyrax post! But it really shows how this topic relates to rationalist vs. anti-rationalist thought. (Please note that I have decided to make the first part of the chapter on hyraxes from my book available as a free download here - feel free to distribute it.)
Jonathan/Yoel Ostroff is a follower of Rav Shlomo Miller from Toronto, and a passionate advocate of the idea that the universe was created 5771 years ago. He is also known to to readers of this blog as someone with bizarre debating tactics who consistently distorts my views regarding both the science and theology of evolution. He has now entered the hyrax fray, with a post for which the commenting feature appears to be currently disabled. As a result, I am responding to his comments here.
1. The fact that Alexander Kohut, Marcus Jastrow and other such scholars of language explained the shafan to be the rabbit is irrelevant. It is knowledge of animals, not Aramaic, which is relevant here. The European Rishonim and many later European scholars were entirely unfamiliar with the hyrax. So of course they would translate shafan and its Aramaic translation of tafza into an animal that they knew of - they could not and would not translate it with a word that would have no meaning for them or their readers! This is just as they mistakenly thought that the tzvi was a hirsch (deer) - in spite of the Gemara which says that its horns are not branched. (Is Ostroff going to argue that the tzvi is in fact the deer?) In fact, what Ostroff - significantly - does not mention is that Jastrow presents the alternative translation of "coney" - itself a term which was sometimes used for rabbits and sometimes for hyraxes - and he may well have meant the latter, in light of his presenting it as an alternative to rabbit.
2. Having personally owned both rabbits and hyraxes, and having spent many hours observing them in captivity and in the wild, I can attest that the hyrax is much more of a tafza/ jumper than the rabbit! Rabbits rarely jump in the wild; hyraxes do it all the time, in order to get from rock to rock, and they are much better at it than rabbits. The hyrax is also much LESS of a sheretz than the rabbit.
3. Ostroff cites the the example of monkeys and peacocks, mentioned in Tenach, as examples of Tenach speaking about non-local animals. But these were brought as royal gifts, and are highlighted as such. What evidence is there that rabbits were brought? Furthermore, the pesukim in Tehillim and Mishlei specifically describe the shafan in its natural habitat. Is it possible that David was told about that, or knew it by ruach hakodesh? Sure, it's possible. But is it remotely reasonable, in comparison to saying that he was talking about a local animal with which everyone was familiar and was known in other dialects by the same name? Only if one is an extremely irrational person. When David speaks about the aryeh roaring, is it possible that he is actually speaking about a Tyrannosaurus rex, which he knew about via ruach hakodesh? Sure. (And if the aryeh is really the T-Rex, perhaps you can resolve the Gemara which gives a gestation period for the aryeh that is different from that known with lions!) But is it remotely reasonable to say this?
4. Ostroff writes that "The Radak and Malbim explain that Borchi Nafshi is talking about the whole of creation as is obvious from even a supeficial reading of the psalm." But what does that even mean? Yes, it makes mention of the sun, which shines over the whole world. But does it talk about octopi or supernova or quarks? If so, I must have missed that passuk! Barchi Nafshi is speaking about the entirety of creation - from the perspective of its author!
5. Ostroff writes that "As you say, of course, He knows about the rabbits in Spain and elsewhere. So what is so difficult about Him writing about them in His Torah of Truth?" Because nobody would have had a clue what He was talking about. That's why He doesn't say the halachos of electricity or donor IVF (which would have been EXTREMELY useful), or describe anything else with which the ancient Jews were not familiar. Is there a single counterexample? And there is also the matter of Tehillim and Mishlei.
6. Ostroff makes the following incredible statement: "Your position is based on just too many suppositions."
That is too funny!
My position is based on translating shafan as the animal which is called by a similar name in local languages, which matches the descriptions given in the pesukim better than any other animal, which was very familiar to the Jewish People, and which is identified as such by those (such as Saadiah) who actually lived in the region, as well as by virtually every other researcher of this topic (without an anti-rationalist perspective).
Ostroff's position is based on the idea that David and Shlomo were speaking about a South African animal (the European rabbits don't hide in rocks) which they happened to know about via a hypothetical and inexplicable import, or by ruach hakodesh (even though there is no precedent for ruach hakodesh being used in this way), and then mentioned its behavior in its natural habitat to their readers/listeners even though none of them had seen one, and even though there is no other such case of the natural habits of foreign animals anywhere in Tenach - and they did so with a name that just so happens to be used by other peoples in the area to refer to a local animal that matches the description in the pesukim, and which lives together with the ibex that are mentioned in the same passuk! Furthermore, it means describing an unfamiliar animal in place of a familiar one which would be much more meaningful for them to tell the Jewish People about! If you want the nation to ponder God's wisdom as manifest in animals that hide in the rocks, why neglect describing the local animal which does that, in favor of describing a Southern African animal that none of them have ever seen - especially when in every other case that you mention animals, you describe familiar ones? (Honestly, does anyone think that ancient Jews in Israel saying Tehillim would have said "Hey, this is interesting, it's talking about a South African rock rabbit!") And Ostroff's alleged reasons for doing this are flimsy in the extreme - based EXCLUSIVELY on European translations by people who lacked knowledge of animals of Israel!
It is especially ironic that Ostroff claims to be "open to all reasonable possibilities"!
I know, I really shouldn't waste my time with Ostroff. Still, this topic is very dear to me, so I couldn't resist.