Difference between revisions of "Philosophy:Miracles/1"
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<h1>Miracles</h1> | <h1>Miracles</h1> | ||
<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | ||
| + | <h2>What is a Miracle?</h2> | ||
| + | <p>In Tanakh, there is no clear definition for miracles. In fact, there is no term uniquely used for miracles. The term נס, used to refer to miracles in modern and medieval Hebrew, is never used in that meaning in Tanakh, where it always refers to a flag or standard. Meanwhile, the terms אות and מופת are used in a variety of ways, often referring to non-miraculous signs and symbols.</p> | ||
| + | <p>In medieval sources, the boundary between miracle and nature is similarly ambiguous. Are angels and spirits part of the natural world (as understood by R. Saadia in Ibn Ezra), or are they supernatural violations of nature (as viewed by Rambam and Ramban)? Are natural phenomena such as rain, disease, or reproduction actually natural, or are they miraculous manifestations of Hashem's will (as stated by Ramban)?</p> | ||
| + | <p>Given the ambiguities above, it is unsurprising that the nature of miracles themselves was questioned. How can one synchronize the unchanging laws of nature with the existence of miracles? Are miracles part of the natural world, do they coexist, or, perhaps, are the laws of nature simply a small part of a miraculous universe?</p> | ||
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| + | <h2>Additional Questions</h2> | ||
| + | <p>Additional issues which affect this question include:</p> | ||
| + | <ul> | ||
| + | <li>What is the purpose of miracles?</li> | ||
| + | <li>What is the effect of divine providence? How encompassing is Hashem's interaction with His world?</li> | ||
| + | <li>Does nature change and evolve, or is it constant and unchanging?</li> | ||
| + | </ul> | ||
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| + | </page> | ||
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Version as of 09:08, 23 October 2018
Miracles
Introduction
What is a Miracle?
In Tanakh, there is no clear definition for miracles. In fact, there is no term uniquely used for miracles. The term נס, used to refer to miracles in modern and medieval Hebrew, is never used in that meaning in Tanakh, where it always refers to a flag or standard. Meanwhile, the terms אות and מופת are used in a variety of ways, often referring to non-miraculous signs and symbols.
In medieval sources, the boundary between miracle and nature is similarly ambiguous. Are angels and spirits part of the natural world (as understood by R. Saadia in Ibn Ezra), or are they supernatural violations of nature (as viewed by Rambam and Ramban)? Are natural phenomena such as rain, disease, or reproduction actually natural, or are they miraculous manifestations of Hashem's will (as stated by Ramban)?
Given the ambiguities above, it is unsurprising that the nature of miracles themselves was questioned. How can one synchronize the unchanging laws of nature with the existence of miracles? Are miracles part of the natural world, do they coexist, or, perhaps, are the laws of nature simply a small part of a miraculous universe?
Additional Questions
Additional issues which affect this question include:
- What is the purpose of miracles?
- What is the effect of divine providence? How encompassing is Hashem's interaction with His world?
- Does nature change and evolve, or is it constant and unchanging?
