Ruach HaKodesh, Kangaroos, SUVs and Cloning

Now here's something interesting. It relates to an earlier post, in which I pointed out that Malbim's explanation of a verse in Barchi Nafshi as referring to whaling is anachronistic. While there was ancient whaling in certain remote regions, there was no whaling in the Mediterranean in Biblical times. A fascinating complaint was lodged in the comments, by a reader going by the nom de plume of JoMorris: 

Rabbi Slifkin, I fear this post is an example of something that happens all too often on this blog, namely taking valid points of Rationalism a stage or two too far.

It is one thing to say of the Rishonim that they lacked a chareidi-ideology-inspired kind of divine inspiration that would allow them to know things about the natural world that they had never seen (such as the size of an olive), and perhaps one could even say such things about the sages of the Talmud (eg. regarding the sun's path at night), although this is more debatable. But it is another kettle of fish entirely to say the same of Dovid Hamelech!

Surely you agree that the books of the Bible are divinely inspired prophecy, and as such your constant mention of the Mediterranean is beside the point. Barchi Nafshi is not necessarily confined to the Middle East, but is a divinely inspired poem praising Hashem for the various creations and their purposes that He created throughout the entire world. You yourself wrote that people have been hunting whales for millennia (see also the Wikipedia article on the history of whaling), and as such the Malbim is perfectly entitled to explain the verse as pertaining to the sport of whaling even though Dovid Hamelech's knowledge of it could not have been naturally acquired.

Now, of course I could argue that my position is defensible from a rationalist standpoint. After all, Rambam says that even the prophet Yechezkel, in his vision of the Divine Chariot, had errors, because he perceived it within the framework of his own flawed knowledge of the natural world. But instead, I would like to discuss whether JoMorris is even expressing a position consistent with the typical non-rationalist worldview.

Initially, it would seem that he is. After all, the standard non-rationalist view is that Chazal had supernatural insight into the world, and knew things that modern science would only discover much later, such as the existence of platypuses. Kal v'chomer, then, that David HaMelech would have ruach hakodesh and would know of things taking place in remote parts of the world. Accordingly, then, there is no reason to object to explaining him as referring to whaling, even though it did not occur in the Mediterranean.

But I don't think so.

Let's start from the other direction. Modern technology raises all kinds of halachic questions. Cloning, brain death, surrogate pregnancy, even electricity on Shabbos. Why doesn't the Torah tell us how to approach them? (And don't say, "But it does! With implicit clues!" Because the greatest poskim of the era are in great debate and uncertainty regarding how to resolve these questions, then clearly the Torah is not giving guidance on them. Rav Shlomo Zalman Auerbach has made some explicit statements to this effect.)

Even more basically, why does the Torah discuss the laws of damages in terms of goring oxen and the like? Why not in terms of SUVs?

There is only one possible answer to this: the Torah speaks in the framework of the generation that received it. True, this statement is understood in different ways. True, the principle of dibra Torah b'lashon b'nei Adam did not originally refer to this notion. But that notion is nevertheless unavoidable. Yes, God knows everything, but there is no purpose in discussing things with which the audience has absolutely no idea as to what is being discussed.

So the Torah (and kal v'chomer for Nevi'im and Kesuvim) does not discuss things that exist in a different time period, outside of the knowledge of the Bnei Yisrael. (Which, of course, is also the reason why it doesn't discuss dinosaurs.) But by exactly the same token, it also does not discuss things that exist in a different geographical region.

Not at the Biblical Museum of Natural HistoryTanach abounds with metaphors from the natural world. There are 150 references to lions. There are references to bears and leopards and gazelles and deer and crocodiles - all of which were found in Biblical Israel. But where are the references to Australian kangaroos, Indian tigers, and polar bears?! Why speak of the great cedars of Lebanon, and not of the much more impressive redwoods and sequoias of California?!

Now I suppose a dedicated anti-rationalist would counter, "There are some animal names in Tanach that we don't know the meaning of - perhaps they are indeed referring to such animals!" But I think that most people, even in the anti-rationalist camp, wouldn't go for that. After all, clearly the overwhelming majority of references to animals in Tanach are to animals that lived in Biblical Israel, so would it really make any sense to posit that there is an occasional reference to a kangaroo?! That's as absurd as claiming that there is an occasional reference to helicopters. And once you're going with that approach, how can we know what anything in the Torah refers to?! Maybe there are words which refer to things that we haven't discovered yet?!

And that's why, although you'll get the occasional eccentric like Isaac Betech arguing that David HaMelech spoke about Spanish rabbits, most non-rationalists/charedim don't go for that sort of thing. In fact, we get plenty of the most ultra-charedi visitors at The Biblical Museum of Natural History, all of whom are perfectly fine with this point. Especially since many of them have been to Ein Gedi, they find it perfectly reasonable to say that David HaMelech follows his mention of ibex with a reference to the hyraxes that live near them.

I'll leave you with Rabbi David Sedley's illustration of Dr. Betech's position:

Little (future king) Solomon comes home from Shul on Rosh Chodesh, and says, "Daddy, that was a great song you sang today for Rosh Chodesh."

"Why thank you, Solomon" says King David. "Just one question, Dad. What does that word mean that you used - shafan? According to the KJV it says, 'The high mountains are for the wild goats; the rocks are a refuge for something', but I don't know what!"

"Ah, good question, my wise son. The shafan is an animal that neither you, nor anyone else in this generation has ever seen. In fact, no Jews will know anything about it for over 1000 years. But G-d told me about it. It will make a cute house-pet, Beatrix Potter will write stories about it, and Warner Brothers will make a cartoon shafan who will popularize the phrase 'What's up Doc?' But that is all in the future."

"Thanks Dad" says Solomon. "But just two more questions - what do we call those brown things that hide in the rocks next to the wild goats? And what's a cartoon?"