Philosophy:Miracles/2

Miracles

Exegetical Approaches

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Miracles Do Not Happen

Any story which mentions a violation of the laws of nature did not happen in reality.

Stories of 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 allegorical fables, not to be viewed historically.

Sources:RambamHilkhot Melakhim 12:1About R. Moshe b. Maimon

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.

Mutable Nature – According to Rambam, nature is immutable, and therefore Hashem does not perform miracles (since this would violate nature's immutability), and will not perform world-changing miracles even in the end of days.

Stories of Miracles Only Happened In Dreams

Miracles that contravene the laws of nature did not happen in reality, and stories that speak of them must be understood as dreams or prophecies seen by the characters in the story.

Sources:Rambam2 42About Rambam Moreh Nevukhim

Bilam's Donkey – The Rambam understands this story to be a dream of Bilam, which did not actually happen.

Stories 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.

Purpose of Miracles – According to this approach, since miracles did not happen in reality, their only purpose is to convey prophetic messages to the recipient of the dream.

Mutable Nature – According to Rambam, nature is immutable, and therefore Hashem does not perform miracles (since this would violate nature's immutability).

Miracles Happen But Do Not Contradict Nature

Stories which mentions wondrous, seemingly unnatural events, happened in reality, but never violated the laws of nature.

Miracles Have Scientific Explanations

The events mentioned in miracle stories occurred as told in the stories, and all details can be explained with perfectly natural causes.

Sources:RadakYehoshua 5:2Shemuel I 28:24Melakhim I 17:21About R. David Kimchi

Miracles Should Be Reinterpreted to Match Nature

While the events mentioned in stories of miracles happened, certain details should be understood literally, but rather must be reinterpreted to match known laws of nature.

Sources:R. Saadia Gaon in Ibn Ezra^{<a href="#fn1">1}</a>1R. Saadia's own commentary1Bereshit First Commentary 3:1Bereshit Second Commentary 3:1Bemidbar 22:28About R. Avraham ibn Ezra

The Snake in the Garden of Eden – According to R. Saadia in Ibn Ezra, the snake did not actually speak. Instead, an angel spoke, and pretended to speak for the snake. Alternatively, an anonymous explanation brought by Ibn Ezra suggests that Chava understood the snake's hissing to mean what the Torah says in his name, but the snake did not actually speak.

Bilam's Donkey – According to R. Saadia in Ibn Ezra, the donkey did not actually speak. Instead, an angel spoke, and pretended to speak for the donkey. Alternatively, one can suggest that Bilam understood the donkey's braying to mean what the Torah says in her name, but the donkey did not actually speak.

What is Natural? R. Saadia, as cited by Ibn Ezra, views angels as a perfectly natural phenomenon, which does not require further explanation to make it match the laws of nature.

Miracles Happen and Violate the Laws of Nature

Stories of miracles should be understood literally as historical accounts of what happened.

Miracles are Momentary Divine Interventions

When a miracle is needed, Hashem directly intervenes in nature, momentarily violating or suspending the laws of nature.

Sources:R. Saadia GaonCommentary Bereshit 3:1About R. Saadia Gaon, Ibn EzraBereshit First Commentary 3:1Bereshit Second Commentary 3:1Bemidbar 22:28About R. Avraham ibn Ezra, RadakYehoshua 5:2Shemuel I 28:24Melakhim I 17:21About R. David Kimchi, RambanBereshit 6:19Bereshit 18:19Shemot 6:2Shemot 13:16Vayikra 26:11Bemidbar 11:22Devarim 11:13About R. Moshe b. Nachman

Divine Intervention – Ramban has an extremely expansive understanding of divine intervention, viewing everything that happens in the world as caused by divine providence.

Purpose of Miracles – Ramban differentiates between two classes of miracles. The large and famous miracles, such as the exodus from Egypt, are intended as proofs of Hashem's existence, that He created the world, and His continuous providence. Meanwhile, the hidden miracles, such as rain, sickness, childbirth, and even peace or war, are intended as reward and punishment.

Mutable Nature – Ramban views miracles as proof that nature is not unchanging, and therefore that the belief in the eternity of the world is false.

What is Natural? Ramban understands all of nature to be directly caused by Hashem, and therefore he classes even mundane events such as birth, rain, or war as miraculous.

Miracles are Preprogrammed Divine Interventions

All miracles were preordained during creation, and the laws of nature contain specific exceptions for each and every miracle.

Sources:Mishna AvotAvot 5:6About the Mishna, Bereshit Rabbah5:5-6About Bereshit Rabbah, RambamCommentary on the Mishna Avot 5:6About R. Moshe b. Maimon, RambamMoreh Nevukhim 2 29About Rambam Moreh Nevukhim

Splitting of Yam Suf – Bereshit Rabbah states that the splitting of Yam Suf was prearranged on the second day of creation.

Bilam's Donkey – Bilam's donkey's ability to speak is one of the cases of preprogrammed miracles mentioned in the Mishna in Avot.

Mutable Nature – According to Rambam, nature is immutable, and therefore all miracles must have been set in nature from the day of creation.

¹ The citation of R. Saadia in Ibn Ezra does not match