hello99,
I was not insinuating, I was asking (not about R’ Dessler, about you), because some people misunderstand R’ Dessler.
If we assume that chaza’l knew the metzius, but described it differently, according to perception, then, I repeat, the comparison of anisakis to lice does not work. Lice appear to generate spontaneously, anisakis do not. Since I already made this point, which you have not answered, if was fair for me to try to clarify if we’re on the same page on this.
(Rav Falk’s heter and Rav Belsky’s heter both do not assume that chaza’l described the halacha according to perception, but rather that minei gavli does not mean spontaneous generation at all, but the larvae reaching the halachic status of existence in the flesh.)
If you would accept that whereas chaza’l knew the metzius; the rishonim, however, did not know the metzius, (but the scientists do), would it not follow logically that we should not be meikil according to those rishonim, but rather machmir like other rishonim (i.e. the Ramba’m) who asser flesh worms in the flesh)?
To justify this, one would have to postulate that we are bound to the gemoro because the gemoro knew the metzius (but described it differently), and the S.A. did not know the metzius, but we are bound to it for some other reason. I do not believe this to be logical or compelling.
What is more logical and compelling, however, is to treat both the gemoro and the rishonim literally, and treat any case which doesn’t appear the same as an exception, not covered in the S.A. and therfore up to the chachomim of the dor that sees this to pasken the shailoh on its own merit. This is what the gedolei haposkim have done.
Some poskim treat lice the same way and asser today’s lice, assuming they must be different than the ones in chazal’s time, and others feel with certainty that kinim are kinim, and we follow chaza’l and disbelieve the scientists. There is no need to do that in the case of anisakis. They do not act as the gemoro and rishonim describe those worms.