Difference between revisions of "Philosophy:Miracles/2"
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<category name="Miracles are natural"> | <category name="Miracles are natural"> | ||
| − | Miracles | + | Miracles Follow the Laws of Nature |
<p>Miracles don't contradict the laws of nature. Stories of miracles should be explained in ways that match the laws of nature.</p> | <p>Miracles don't contradict the laws of nature. Stories of miracles should be explained in ways that match the laws of nature.</p> | ||
<opinion name="Science"> | <opinion name="Science"> | ||
| − | Miracles | + | Miracles Have Scientific Explanations |
<p>Miracles don't contravene the laws of nature, and can always be explained by physical non-miraculous phenomena. Miracles only appear to be miracles due to fortuitous timing.</p> | <p>Miracles don't contravene the laws of nature, and can always be explained by physical non-miraculous phenomena. Miracles only appear to be miracles due to fortuitous timing.</p> | ||
<mekorot>R. Saadia Gaon in <multilink><a href="IbnEzraBereshitFirstCommentary3-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary3-1" data-aht="source">Bereshit First Commentary 3:1</a><a href="IbnEzraBereshitSecondCommentary3-1" data-aht="source">Bereshit Second Commentary 3:1</a><a href="IbnEzraBemidbar22-28" data-aht="source">Bemidbar 22:28</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink></mekorot> | <mekorot>R. Saadia Gaon in <multilink><a href="IbnEzraBereshitFirstCommentary3-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary3-1" data-aht="source">Bereshit First Commentary 3:1</a><a href="IbnEzraBereshitSecondCommentary3-1" data-aht="source">Bereshit Second Commentary 3:1</a><a href="IbnEzraBemidbar22-28" data-aht="source">Bemidbar 22:28</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink></mekorot> | ||
</opinion> | </opinion> | ||
<opinion name="Allegory & Dream"> | <opinion name="Allegory & Dream"> | ||
| − | Miracles | + | Miracles Should Be Understood Allegorically |
<p>Miracles that contravene the laws of nature did not happen in reality, and stories that speak of them must be understood as allegories, dreams, or prophecies.</p> | <p>Miracles that contravene the laws of nature did not happen in reality, and stories that speak of them must be understood as allegories, dreams, or prophecies.</p> | ||
<mekorot><multilink><a href="RambamMorehNevukhim242" data-aht="source">Rambam</a><a href="RambamMorehNevukhim242" data-aht="source">Moreh Nevukhim 2 42</a><a href="RambamHilkhotMelakhim12-1" data-aht="source">Hilkhot Melakhim 12:1</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink></mekorot> | <mekorot><multilink><a href="RambamMorehNevukhim242" data-aht="source">Rambam</a><a href="RambamMorehNevukhim242" data-aht="source">Moreh Nevukhim 2 42</a><a href="RambamHilkhotMelakhim12-1" data-aht="source">Hilkhot Melakhim 12:1</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink></mekorot> | ||
| + | <point><b>Examples</b> – The Rambam gives several examples of miracles that need to be understood allegorically.<br/> | ||
| + | <ul> | ||
| + | <li><b>Mentions of Angels</b> – According to Rambam, all stories which mention angels appearing or speaking did not happen in real life, but rather were prophetic dreams. These include Avraham's Guests (Bereshit 18), Yaakov's encounters (Bereshit 32:2-3,25-33), Bilam's Donkey (Bemidbar 22), and many others.</li> | ||
| + | <li><b>The End of Days</b> – According to Rambam, the prophecies regarding changes in nature in the end of days (such as Yeshayahu 11:6) should be understood allegorically, as referring to world peace, and not actual changes in the behavior of animals.</li> | ||
| + | </ul></point> | ||
| + | <point><b>Exceptions</b> – The Rambam is not consistent in his view of miracles, and understands other miracles to have happened in reality. These he understands to have been hard-coded exceptions to the laws of nature, planned already during the creation of the world – see below.</point> | ||
| + | <point><b>Purpose of Miracles</b> – These miracles did not (or will not) affect reality, and as such only have meaning in conveying a prophetic message to the target of the dream or prophecy.</point> | ||
| + | <point><b>Unchanging Nature</b> – The Rambam follows the Aristotelian view that nature is unchanging. Thus, Hashem does not interfere in nature, despite being able to do so.</point> | ||
</opinion> | </opinion> | ||
</category> | </category> | ||
<category name="Miracles are exceptions"> | <category name="Miracles are exceptions"> | ||
| − | Miracles | + | Miracles Are Exceptions to the Laws of Nature |
<p>While laws of nature exist, and Hashem generally does not interfere with them, He occasionally does make exceptions, and causes miracles.</p> | <p>While laws of nature exist, and Hashem generally does not interfere with them, He occasionally does make exceptions, and causes miracles.</p> | ||
<mekorot><multilink><a href="IbnEzraBereshitFirstCommentary3-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary3-1" data-aht="source">Bereshit First Commentary 3:1</a><a href="IbnEzraBereshitSecondCommentary3-1" data-aht="source">Bereshit Second Commentary 3:1</a><a href="IbnEzraBemidbar22-28" data-aht="source">Bemidbar 22:28</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RadakYehoshua5-2" data-aht="source">Radak</a><a href="RadakYehoshua5-2" data-aht="source">Yehoshua 5:2</a><a href="RadakShemuelI28-24" data-aht="source">Shemuel I 28:24</a><a href="RadakMelakhimI17-21" data-aht="source">Melakhim I 17:21</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink></mekorot> | <mekorot><multilink><a href="IbnEzraBereshitFirstCommentary3-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary3-1" data-aht="source">Bereshit First Commentary 3:1</a><a href="IbnEzraBereshitSecondCommentary3-1" data-aht="source">Bereshit Second Commentary 3:1</a><a href="IbnEzraBemidbar22-28" data-aht="source">Bemidbar 22:28</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RadakYehoshua5-2" data-aht="source">Radak</a><a href="RadakYehoshua5-2" data-aht="source">Yehoshua 5:2</a><a href="RadakShemuelI28-24" data-aht="source">Shemuel I 28:24</a><a href="RadakMelakhimI17-21" data-aht="source">Melakhim I 17:21</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink></mekorot> | ||
</category> | </category> | ||
<category name="Nature is a miracle"> | <category name="Nature is a miracle"> | ||
| − | Nature | + | Nature Is Entirely Miraculous |
<p>The laws of nature don't contradict miracles. The laws of nature need to be explained in a way that includes miracles.</p> | <p>The laws of nature don't contradict miracles. The laws of nature need to be explained in a way that includes miracles.</p> | ||
<opinion name="No nature"> | <opinion name="No nature"> | ||
| − | There | + | There Are No Laws of Nature |
<p>There are no "laws" of nature, since everything is caused directly by Hashem's will, and may change at His desire.</p> | <p>There are no "laws" of nature, since everything is caused directly by Hashem's will, and may change at His desire.</p> | ||
<mekorot><multilink><a href="RambanShemot13-16" data-aht="source">Ramban</a><a href="RambanBereshit6-19" data-aht="source">Bereshit 6:19</a><a href="RambanBereshit18-19" data-aht="source">Bereshit 18:19</a><a href="RambanShemot6-2" data-aht="source">Shemot 6:2</a><a href="RambanShemot13-16" data-aht="source">Shemot 13:16</a><a href="RambanVayikra26-11" data-aht="source">Vayikra 26:11</a><a href="RambanBemidbar11-22" data-aht="source">Bemidbar 11:22</a><a href="RambanDevarim11-13" data-aht="source">Devarim 11:13</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink></mekorot> | <mekorot><multilink><a href="RambanShemot13-16" data-aht="source">Ramban</a><a href="RambanBereshit6-19" data-aht="source">Bereshit 6:19</a><a href="RambanBereshit18-19" data-aht="source">Bereshit 18:19</a><a href="RambanShemot6-2" data-aht="source">Shemot 6:2</a><a href="RambanShemot13-16" data-aht="source">Shemot 13:16</a><a href="RambanVayikra26-11" data-aht="source">Vayikra 26:11</a><a href="RambanBemidbar11-22" data-aht="source">Bemidbar 11:22</a><a href="RambanDevarim11-13" data-aht="source">Devarim 11:13</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink></mekorot> | ||
</opinion> | </opinion> | ||
<opinion name="Hard-coding"> | <opinion name="Hard-coding"> | ||
| − | Miracles | + | Miracles Are Hard-Coded Into the Laws of Nature |
<p>The laws of nature were pre-designed at creation to include certain exceptions, which are viewed as miracles.</p> | <p>The laws of nature were pre-designed at creation to include certain exceptions, which are viewed as miracles.</p> | ||
<mekorot><multilink><a href="MishnaAvot5-6" data-aht="source">Mishna Avot</a><a href="MishnaAvot5-6" data-aht="source">Avot 5:6</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>, <multilink><a href="BereshitRabbah5-5-6" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah5-5-6" data-aht="source">5:5-6</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="RambamCommentaryontheMishnaAvot5-6" data-aht="source">Rambam</a><a href="RambamCommentaryontheMishnaAvot5-6" data-aht="source">Commentary on the Mishna Avot 5:6</a><a href="RambamMorehNevukhim229" data-aht="source">Moreh Nevukhim 2 29</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink></mekorot> | <mekorot><multilink><a href="MishnaAvot5-6" data-aht="source">Mishna Avot</a><a href="MishnaAvot5-6" data-aht="source">Avot 5:6</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>, <multilink><a href="BereshitRabbah5-5-6" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah5-5-6" data-aht="source">5:5-6</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="RambamCommentaryontheMishnaAvot5-6" data-aht="source">Rambam</a><a href="RambamCommentaryontheMishnaAvot5-6" data-aht="source">Commentary on the Mishna Avot 5:6</a><a href="RambamMorehNevukhim229" data-aht="source">Moreh Nevukhim 2 29</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink></mekorot> | ||
Version as of 07:44, 17 October 2018
Miracles
Exegetical Approaches
Miracles Follow the Laws of Nature
Miracles don't contradict the laws of nature. Stories of miracles should be explained in ways that match the laws of nature.
Miracles Have Scientific Explanations
Miracles don't contravene the laws of nature, and can always be explained by physical non-miraculous phenomena. Miracles only appear to be miracles due to fortuitous timing.
Sources:R. Saadia Gaon in Ibn Ezra
Miracles Should Be Understood Allegorically
Miracles that contravene the laws of nature did not happen in reality, and stories that speak of them must be understood as allegories, dreams, or prophecies.
Sources:Rambam
Examples – The Rambam gives several examples of miracles that need to be understood allegorically.
- Mentions of Angels – According to Rambam, all stories which mention angels appearing or speaking did not happen in real life, but rather were prophetic dreams. These include Avraham's Guests (Bereshit 18), Yaakov's encounters (Bereshit 32:2-3,25-33), Bilam's Donkey (Bemidbar 22), and many others.
- The End of Days – According to Rambam, the prophecies regarding changes in nature in the end of days (such as Yeshayahu 11:6) should be understood allegorically, as referring to world peace, and not actual changes in the behavior of animals.
Exceptions – The Rambam is not consistent in his view of miracles, and understands other miracles to have happened in reality. These he understands to have been hard-coded exceptions to the laws of nature, planned already during the creation of the world – see below.
Purpose of Miracles – These miracles did not (or will not) affect reality, and as such only have meaning in conveying a prophetic message to the target of the dream or prophecy.
Unchanging Nature – The Rambam follows the Aristotelian view that nature is unchanging. Thus, Hashem does not interfere in nature, despite being able to do so.
Miracles Are Exceptions to the Laws of Nature
While laws of nature exist, and Hashem generally does not interfere with them, He occasionally does make exceptions, and causes miracles.
Nature Is Entirely Miraculous
The laws of nature don't contradict miracles. The laws of nature need to be explained in a way that includes miracles.
There Are No Laws of Nature
There are no "laws" of nature, since everything is caused directly by Hashem's will, and may change at His desire.
Sources:Ramban
Miracles Are Hard-Coded Into the Laws of Nature
The laws of nature were pre-designed at creation to include certain exceptions, which are viewed as miracles.
