Part 3. Genetic

Part 3. Genetic

“…18. And the Lord God said: It is not good for man to be alone; I will make him a helper suitable for him. 19. And out of the ground the Lord God formed every beast of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called each living creature, that was its name.
…20. And the man gave names to all the cattle, and to the birds of the air, and to every beast of the field; but for Adam there was not found a helper suitable for him. 21. And the Lord God caused a deep sleep to fall upon Adam, and he slept; and He took one of his ribs, and closed up the flesh instead thereof. 22. And the rib, which the Lord God had taken from man, made He a woman, and brought her unto the man. 23. And Adam said: This is now bone of my bones, and flesh of my flesh; she shall be called Woman (ishah), because she was taken out of Man (ish). 24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.”

AQ and genetics in the context of the Torah can be interestingly explored, especially with regard to modern scientific discoveries in this field. For example, we can consider the story of the creation of AQ as the beginning of human genetic history.
If we recall that the Torah speaks of AQ being created from “the dust of the earth,” modern science can offer an interpretation of this moment as the beginning of genetic diversification. From the perspective of genetics, each person is unique, but we all share a common set of genes, which highlights the idea of the unity of humanity, beginning from a single “ancestor.” It is also possible to consider the “moral component” embedded in human genetic code, which in traditional Torah interpretation is associated with the concept of the soul given to AQ. This allows for a discussion of moral responsibility and free will at the biological level.
Based on the analysis of the Torah text provided below, we can assume that AQ came to the realization that none of the animals was suitable as a mate for him through the process of observation and interaction with animals, which could be metaphorically described in the Talmud as sexual relations (א”ר אלעזר מאי דכתיב (בראשית ב, כג) זאת הפעם עצם מעצמי ובשר מבשרי מלמד שבא אדם על כל בהמה וחיה ולא נתקררה דעתו עד שבא על חוה). The word ba, she-ba refers specifically to a sexual act in its simple understanding.
The idea that AQ was presented with animals as a way to demonstrate genetic diversity and the need for specific genetic complementarity for reproduction can be interpreted as an understanding of the biological basis of species identification and reproduction. Moreover, AQ was presented with the genetic complex of animals, not the animals themselves.

From a genetic perspective, each species on Earth has a unique set of genes (the genetic code), which is regulated by a system of specific markers (the epigenetic code) and organized into a specific set of chromosomes (the chromosomal genetic code), which determine its physiological and reproductive characteristics. The unique species-specific set of genes, through the genetic code (via the correspondence of codons to amino acids in proteins), determines the specific set of proteins, and through them — the sum of specific phenotypic traits (on the biochemical, physiological, and morphological levels) of organisms of that species.

There is significant similarity between human and animal DNA. For example, genetic differences in DNA sequences between humans and chimpanzees are about 1%. However, one can still speak of species specificity in the genome as a program for the expression of hereditary traits. The realization of this program is also influenced by the “epigenetic code.” The epigenome refers to the multitude of molecular markers that regulate gene activity without changing the primary structure of the DNA.

Such markers can include, for example, methylation and demethylation of DNA bases (cytosine), acetylation and deacetylation of chromatin proteins — histones. The significance of these markers lies in the fact that they can “turn off” or “turn on” specific genes. These epigenetic changes are generally maintained through several mitotic divisions of cells but can also be passed on to subsequent generations, representing a regulatory system for inheritable changes in gene activity. At a higher level of organization — the genome, in the form of a complex of several DNA molecules (in humans, 46), and specific proteins, is organized into chromatin, from which chromosomes are formed. At this level of genetic material organization — the karyotype (the set of chromosomes of a specific number, size, and shape) is a species-specific characteristic of the genome.

AQ, seeing different chromosomal sets in various species, could have “realized” that for creating offspring, a being with compatible genetic material is required, which brings us to the creation of Chava. [1]
Since during the division of sex cell precursors (meiosis), a pair of chromosomes is necessary (in males during meiosis — this is the XY pair; one sperm cell carries the X chromosome — when it fuses with an egg cell carrying the X chromosome, it gives rise to a female organism (XX), in the other, the Y chromosome, when fused with the egg cell, gives rise to a male organism — XY). Therefore, a woman must also have two sex chromosomes (for normal reproduction, when two chromosomes separate during meiosis).
This can be achieved by creating another copy of the X chromosome, so both male and female would have the same number of chromosomes — 46.

It is also important to note that during the creation of the female organism at the blastocyst stage, one of the two X chromosomes undergoes inactivation. At this stage of development, in female embryos, one of the X chromosomes in each somatic cell is randomly inactivated. As a result, a mosaic organism is formed, in about half of whose cells the X chromosome inherited from the father is active, while in the remaining half, the genes of the X chromosome received from the mother are expressed. This mechanism, called “dosage compensation of genes,” allows balancing the expression of genes associated with the X chromosome between males and females, despite the differences in the number of active X chromosomes.

Thus, in females, only one of the two X sex chromosomes functions actively, which is determined by the dosage compensation mechanism. In males, both sex chromosomes — X and Y — are active, each performing its unique functions, reflecting the biological complementarity of the two sexes (an allegory of subordination — a suitable helper).

From the perspective of modern biology, each species is characterized by unique genetic features that determine its reproductive and physiological functions. Chromosomal differences between species prevent successful interbreeding: for example, the different number of chromosomes in different species prevents them from successfully reproducing. AQ, observing animals, could symbolically realize this biological incompatibility, which in the text is described as his inability to find a suitable mate among them.

Bringing the animals to AQ for him to name them also symbolizes his role as the “namer,” endowing him with power over nature. However, since none of the animals could become his equal, this highlights the necessity of creating another human being who could truly be his equal — which was later accomplished with the creation of Chava.

These aspects allow us to better understand the text and see in it not just a description of events, but a profound lesson about human nature, genetic uniqueness, and the moral dimensions of the individual as a person.

If we assume that AQ possessed universal knowledge in the context of allegory and could perceive and analyze genetic information at a level accessible to modern science, we can imagine the following scenario, explaining his conclusion that animals are not suitable as a mate.

1. Genetic Markers and Their Perception

Chromosomal Analysis: AQ could visually or cognitively evaluate the chromosomal sets of the animals and compare them to his own. He noticed that all animals had characteristic sex chromosomes (XX in females and XY in males of most mammals), but their genetic material, chromosome structure, and number (i.e., karyotypes) differed from his own, which made them genetically incompatible for reproduction. [2]

By analyzing the protein profiles and phenotypes of the animals, AQ could determine that the functional and morphological features of the animals were significantly different from his own, which excluded the possibility of successful conception with them and the appearance of stable and healthy offspring.

Let’s break down each point in detail, imagining that AQ had the ability to analyze and understand genetic information at the level of modern scientists.

Chromosomes are structures in the nucleus of cells that contain DNA, which is organized into a complex with proteins called histones. In eukaryotes (including animals and humans), chromosomes are only visible under a microscope during cell division, when the DNA is condensed.

Species differ in the number of chromosomes. For example, humans have 46 chromosomes, chimpanzees have 48, and dogs have 78. AQ could determine the karyotype of each animal and compare it with his own, noticing that the karyotypes of other species are incompatible with his own for reproductive purposes. When interbreeding, different chromosomal sets lead to problems with cell division (meiosis and mitosis) and the formation of viable gametes. AQ could analyze the structure of chromosomes, determining which genes are responsible for key physiological functions and the possibility of their recombination. Differences in the structure and sequences of DNA between his own chromosomes and those of animals could indicate the impossibility of successful recombination.

During homologous recombination, identical segments of chromosomes exchange, leading to additional genetic diversity in the human population (there are almost no people who are absolutely identical to each other). This recombination is possible between homologous chromosomes. Chromosomal sets of different species are different — their chromosomes are non-homologous, which accounts for the impossibility of successful recombination. In humans, non-homologous recombination is also occasionally possible (due to errors), but this causes damage — mutations, which lead to hereditary diseases.

The sizes of genomes in different species also vary, as do the organization of genes in chromosomes. For example, the human genome contains about 3 billion base pairs, whereas in other mammals this figure can vary significantly. AQ could assess these differences and understand that the genetic codes of animals are too diverse and incompatible to create stable and viable hybrids.

Such an analysis of chromosomal sets would have allowed AQ to realize that successful reproduction requires not only physical but also genetic compatibility, which is impossible between different species due to such significant differences. These differences determine the genetic characteristics of the organism and are crucial for reproduction.

AQ could identify and compare sex chromosomes (XY in males and XX in females) among different animals. He notices that all mammals have a similar sex determination system, but specific genetic markers and chromosome structures differ. The realization that reproductive compatibility requires an individual with compatible XX chromosomes could have been the key to understanding the need for the creation of Chava.

By studying the genes responsible for reproductive functions, AQ might have discovered that, although animals have similar reproductive systems, specific genetic sequences and their expression (which controls the development of reproductive organs and behavior) differ. This confirms that a partner with compatible genes is necessary for successful reproduction.

By examining the genetic markers associated with fertility and offspring survival, AQ concludes that only a living organism with analogous genetic markers could be a suitable partner. This conclusion is based on comparing genes that regulate the immune system, fetal development, and other important aspects that determine successful reproduction.

In analyzing proteins, especially those involved in reproductive processes, AQ could notice that only similarity at the protein level can guarantee compatibility. This includes proteins involved in fertilization processes, such as sperm and egg surface proteins.

2. Assessment of Genomic Sequences
   A genome consists of a sequence of nucleotides in DNA, which determines how an organism develops, looks, and functions. AQ analyzed this sequence by comparing the genomes of animals with his own. Differences between them lead to different protein synthesis and phenotypes, which makes species unique and genetically incompatible with each other for creating viable and healthy offspring.

3. Comparison of Genetic Markers for Immunological Compatibility

Genetic markers that play a key role in the immune system can also affect reproductive compatibility. Differences in these immune system markers between species can lead to immunological incompatibility and prevent successful reproduction and offspring survival. AQ could have recognized that animals possess entirely different markers, meaning that the immune systems of species are incompatible for successful reproduction and offspring survival.

4. Observation of Protein Expression and Phenotypic Traits

Proteins are molecules that perform most functions in living organisms. They are synthesized based on information encoded in genes. AQ, analyzing protein expression, might have noticed that the proteins expressed by the animals were significantly different from his own, leading to differences in morphology, physiology, and behavior. These phenotypic differences make reproduction interaction impossible. Proteins determine the structure of tissues, organ functions, and even behavioral traits that are critical for attracting partners and successful reproduction within the species. Differences in protein expression between AQ and animals might have included everything from muscle and bone structure to systems for regulating body temperature and responses to the environment. For example, proteins involved in pheromone formation could have differed significantly, making chemical communication between AQ and animals ineffective. This realization highlights that without a common biological and chemical signal language, essential for attracting and reproducing within the species, it is impossible to create a productive and functional family unit.

5. Chromosomal Homology and Gene Specification

Chromosomes can have homologous regions that indicate similar origins or evolutionary pathways. AQ, analyzing chromosomal homology between himself and the animals, could have discovered that although some genes might be similar (for example, genes encoding basic cellular functions or proteins), the structural and functional contexts of these genes differ significantly. This difference emphasizes that even with similar genes, their expression and regulation in different species lead to entirely different physiological and behavioral manifestations.

6. Comparative Genomics

Using comparative genomics, AQ could have analyzed how different species developed their unique genetic features by adapting to their environments. This analysis would show that successful reproduction requires not only chromosomal compatibility but also alignment of ecological and biological adaptations. Differences in these adaptations make interbreeding between species biologically unproductive and potentially dangerous for the genetic stability of offspring.

7. Molecular Biology Techniques

If we imagine that AQ possessed universal knowledge, he could have used analogs of existing molecular biology techniques to analyze and compare genomes in detail. [3]
Adam knew of genome analysis methods that our current civilization has yet to develop.

8. Bioinformatics and Computational Modeling

Using bioinformatics methods and computational modeling, AQ could have accurately analyzed and predicted the outcomes of genetic interactions between different genes. A specific set of genes and regulatory elements forms a specific network system (gene network) characteristic of each species. With bioinformatics techniques, AQ could have precisely analyzed and predicted potential outcomes of interbreeding, possible genetic conflicts, and incompatibilities when forming unified functional genetic network structures made up of heterogeneous subsystems of different species.

Ethical and Philosophical Reflections

Ultimately, AQ could also reflect on the ethical and philosophical aspects of his knowledge and capabilities. The realization that genetic compatibility is critically important for maintaining the health and stability of a species highlights the importance of biodiversity and specialization, which evolution has shaped among living beings. This understanding emphasizes the importance of respecting natural processes and the necessity of caring for biological life on Earth.

Thus, even in a hypothetical scenario, AQ’s decisions and conclusions are supported by complex and multifaceted analyses, highlighting the complexity of living nature and the need for a deep understanding of biological and genetic processes in order to make informed decisions. Such a profound and comprehensive analysis of genetic information at various levels of its organization underscores that successful and healthy reproduction requires not only compatible chromosomes but also the coordination of many other biological and genetic factors that are specific to each species. This realization became key for AQ’s understanding of the necessity of having a partner who is genetically and biologically similar to him, which ultimately led to the creation of Chava as his perfectly compatible partner.

Conclusions

Let us combine all aspects into a unified, coherent part of the article, focusing on the genetic research conducted by AQ and his search for the perfect partner, which became the basis of the allegory about sexual search in the Torah. AQ, possessing profound knowledge, comes to the conclusion that in order to create compatible human offspring, not only physical proximity is required, but also deep biological similarity. This understanding confirms the allegory of sexual search as a metaphor for a deep investigation of biological compatibility. It can also be metaphorically represented as selecting the right key to the lock, in which AQ plays the role of the key seeker.

He allegorically engaged in sexual relations with the animals. In this case, sex can be seen as a genetic analysis of the animal for compatibility. That is, by conducting a genetic compatibility analysis for reproduction, AQ conditionally engaged with each animal in sexual relations. One could assume that the sex described in the Talmud is an allegory, used because it was clearly impossible to convey the reality of what happened, as these events took place over 5,000 years ago.

The story of the creation of Adam and Chava, contained in the Torah, holds a deep allegorical meaning, which, when examined through the lens of modern genetics, reveals new dimensions. AQ, in order to understand that animals were not suitable for mating, did not engage in sexual relations with them but conducted a series of studies, possessing universal knowledge. He performed a thorough genetic analysis to find among the animals the right key, the one that would work for him and ensure reproduction. AQ analyzed biological material (using methods of chromosomal analysis, genomics, epigenomics, transcriptomics, proteomics, metabolomics, physiomics, interactomics, etc.) responsible for reproductive functions, investigating how they influence the development of reproductive organs and reproductive behavior, discovering that only humans possess genes and their products that can maintain compatibility at the level of reproduction with himself.

AQ’s research confirms that only deep genetic and biochemical similarity could ensure the creation of a compatible human partner. The results of such “sexual selection” of the key to the lock led AQ to the conclusion that none of the animals could be a suitable partner. In this context, he concluded that a being genetically similar to him was necessary, but at the same time, different yet compatible for the continuation of the species and offspring diversity, which led to the creation of Chava from his own genetic material.

This not only underscores the uniqueness of human nature but also illustrates a deeper allegory embedded in the texts of the Torah. The creation of Chava from AQ’s “rib” is not only a physical but also a genetic connection, emphasizing the idea that the ideal partner, despite genetic, physiological, and morphological differences, should not only be similar but identical in key genetic and biochemical characteristics.

Moreover, this not only ensured biological compatibility but also symbolized the deep connection and equality between man and woman, underscoring the special importance of these aspects in human relationships and society. It also emphasizes the moral and ethical lesson about the importance of deep interconnection between partners, which is the foundation of successful and lasting relationships.

All these aspects lead to the understanding that AQ, as the representative of humanity, needed a partner who was not only biologically similar but also capable of equal intellectual and emotional interaction. The creation of Chava from AQ’s “rib” in this context emphasizes the idea that human relationships require a deep interconnection and compatibility, which cannot be achieved with other species. This approach to interpreting the events not only shows the uniqueness of human nature but also underscores the moral and philosophical significance of conscious choice and partnership, based on mutual understanding and respect.

From today’s perspective, one can argue that AQ’s analysis not only justifies the necessity of creating Chava as the only possible compatible partner but also shows how ancient texts contain ideas that are confirmed by the most modern scientific research. This makes the narrative not an outdated myth, but an eternally relevant illustration of profound scientific and philosophical principles, the importance of which only grows as our knowledge of humanity and nature develops. This approach allows us to consider biblical allegories through the lens of modern scientific knowledge, enriching traditional interpretations of texts and providing new angles for reflection on the connection between science and spirituality.

In conclusion, I would like to offer one allegorical judgment that may be useful for logically “linking” with the subsequent parts.

The metaphor of the “sexual search” as finding the key to the lock leads not only to the conclusion that only Chava is the one key that fits AQ’s “lock” and opens it for the continuation of the lineage. Thus, through Chava, it becomes possible to open the world for the appearance of new “observers.” As a result, after the initial “observer,” the second one — Chava — appears. But her appearance (and only in dualistic unity with AQ — the key in the lock) opens the possibility for offspring, the continuation of the lineage, and the filling of the world with “observers,” which signifies the fullness of the Divine entering the world. Moreover, it is Chava who is the “key” that, through the maternal line, is passed down from generation to generation to enable the possibility of the continuation of the lineage.

References

[1] The scene of the “taking of the rib” can be interpreted as an allegorical description of cloning and genetic engineering using AQ’s genetic material to create a genetically compatible Chava for reproduction. When interpreting this aspect, the following remarks should be made. In the case of “taking the rib” and subsequent cloning, it would only be possible to produce an absolutely identical genetic organism. In this context, the following interpretation is possible: cloning (producing a genetically identical organism by taking genetic material from AQ) and subsequent modification using genetic engineering methods to create a different, yet genetically compatible organism. That is, if only cloning is used, then from AQ’s “rib,” a genetically identical organism can be created (46 chromosomes, sex chromosomes — XY). What is needed for the development of a female is in the X chromosome, and for the development of a male, an additional Y chromosome is required. Autosomes — 44 chromosomes (22 pairs) of non-sex chromosomes — are the same in males and females, which characterizes genetic compatibility for reproduction, with the only difference between males and females being the sex chromosomes, which determine both their sexual differences and their complementarity for the continuation of the species. If genetic engineering methods remove the “male principle” (the Y chromosome), then to achieve the same number of chromosomes (required for normal reproduction at the cellular level during meiosis and mitosis), it would be possible to create an additional copy of the X chromosome. Thus, we arrive at the conclusion that from AQ’s “rib,” an organism genetically similar to AQ and compatible for further reproduction can be created, while at the same time differing from him. This not only emphasizes the unity of the human race but also reflects modern advancements in genetic engineering, where a new organism can be created from the cells of one organism.

[2] Assessment of Genomic Sequences. Assuming AQ possessed universal knowledge, he could have had the ability to analyze genomic sequences at the level of nucleotide pairs. He saw that the DNA orders in animals differed from his own. These differences were most noticeable in the more complex organization of regulatory (controlling and organizing the work of other genes) sequences. This confirmed their incompatibility as a reproductive partner.

Comparing genetic markers of compatibility: AQ could also assess biological markers of compatibility such as immune system traits, which differ between animals and humans. These markers are important for successful compatibility, reproduction, and offspring survival.

[3] For example, various types of polymerase chain reaction, DNA sequencing, RNA sequencing, DNA microarrays, FISH (fluorescence in situ hybridization), which are the basis for developing new approaches to genome analysis, including GWA studies (genome-wide association studies), transcriptomic technologies, and others. These methods allow not only identifying and comparing specific DNA sequences but also assessing genetic diversity at the molecular level, providing an accurate picture of genetic compatibility.