“The Mystery of Mysteries”:  Part 2: Anah’s Mule and Torah’s Darwinian Experiment

NOTE: This is Part 2 of a three-part series about the mule, the hybrid problem in science, and ways in which Darwinism and the Jewish Bible illuminate each other. You can find the other parts here:

“God is the source not only of order but also novelty.” – John Haught, God after Darwin (Boulder: Westview, 2000) p. 182

Anah’s mule

The Book of Genesis tells the story of how Esau met his twin Jacob (Israel) after twenty years, apparently forgives him for cheating him out of his inheritance from Isaac, and then goes down to Seir, where Jacob agrees to meet him … eventually.

Jacob’s in no rush to get there. He doesn’t trust Esau, and in any case, he and his expanding tribe have several adventures that delay them, including the rape of his daughter, annihilating a city, and burying his beloved wife Rachel.

While Jacob dawdles, Esau’s tribe (collectively known by his nickname, Edom, ‘red’, or ‘bloody’), has had the time to breed many generations alongside the tribe of Seir. The Bible, like many ancient epics, gives an extended genealogy of these two families and the eight kings of Edom, a seeminglyanti-climactic end to an otherwise dramatic portion, Vayishlach (“And he sent”).

However, in the middle of the dry account of begats and sires, one comment sticks out like a sore thumb:

“The sons of Zibeon were these: Aiah and Anah—that was the Anah who first found mules in the wilderness while pasturing the asses of his father Zibeon.” (Gen 36:24)

Continue reading ” “The Mystery of Mysteries”:  Part 2: Anah’s Mule and Torah’s Darwinian Experiment”

“The Mystery of Mysteries” Part 1: The stubbornness of the mule problem in Darwinian science and Jewish cosmology.

This is Part 1 of a three-part series about the mule, the hybrid problem in science, and ways in which Darwinism and the Jewish Bible illuminate each other. You can find the other parts here:

“Evolutionary theory coincides with the lofty doctrines of Kabbalah more than any other philosophical doctrine.” – R. Avraham I. Kook (1921)1
“[We may bring proof] from natural scientists for it is permissible to learn from them, for God’s spirit speaks through them. ” – R. Israel Lifschitz (1842)2
” [Man cannot] search too far or be too well studied in the book of God’s word, or in the book of God’s works; divinity or philosophy; but rather let men endeavour an endless progress or proficience in both.” – Francis Bacon, Advancement of Learning, (1605) quoted as an epigraph to Darwin’s Origin of the Species
““The modern synthesis is remarkably good at modeling the survival of the fittest, but not good at modeling the arrival of the fittest.”3

Torah and Darwin share a mule problem.

Darwin admired mules in general and his own mule in particular, but as hybrids between horses and donkeys, like all other animal hybrids, they’re sterile. The apparently universal sterility of hybrids posed a fundamental challenge to his theory of how new species arise. Darwin stated the problem succinctly:

“How can we account for species, when crossed, being sterile and producing sterile offspring, whereas, when varieties are crossed, their fertility is unimpaired?4

If only two individual varieties of the same species can reproduce but two individuals from different species never can, then how does a new species ever arise? Combined with the other great paradox – that no “transitional” species had ever been observed – Darwin saw nearly-fatal gaps in his theory that even today continue to present insoluble paradoxes for evolutionary biology.5

Surprisingly, the Jewish Bible also struggles with the mule in remarkably similar ways. Though only one mention is made of mules in the Five Books of Moses, that single instance challenges its sense of cosmic order. The mere existence of the mule violates categories of order and acquires surprisingly powerful – and negative – transcendental significance. The Torah abhors mixing species and has several injunctions against it, including some that carry the death penalty. The very fact of the existence of the mule is so transgressive that later commentators in the Talmud tell the story that just at sundown before the very first Shabbat, in the very last moments of Creation, God considers showing Adam the idea of mule breeding along with other scientific secrets, but decides not to. The implication of the sages is that it is too abhorrent.

For both Darwinian science and traditional Jewish theology, the mule stands on the border between two versions of cosmic order. If God created all the different species and constrained them to be fertile only within their type (for good metaphysical reasons of His own), then the mule is a violation of this order. If, on the other hand, species emerge and proliferate over time on their own, interbreeding and evolving in order to create new ones without divine intervention, then how come hybrids like the mule are always infertile?6  Though the proliferation of species from earlier forms is obvious, evolutionary biology seems to stop at a wall erected by some force beyond what its current paradigm can explain.

As Darwin and Torah wrestle with their mule problem, they have some profound things to say to each other. After all, Torah and science share the same world and both are good faith attempts to explain it, and though they serve different premises about how that world exists and why. it should not be surprising that they have mutually illuminating things to say to each other.7

In what follows, I am not refuting or questioning evolution or its general picture of the evolution and proliferation of species. But I do focus on frailties and important unanswered questions about how, precisely, speciation occurs that leave the door open to considering an alternative model, one I address in Part 3 of this series of blogs.

Continue reading ““The Mystery of Mysteries” Part 1: The stubbornness of the mule problem in Darwinian science and Jewish cosmology.”