Difference between revisions of "Philosophy:Miracles/2"
m |
m |
||
Line 10: | Line 10: | ||
Reducing the Supernatural | Reducing the Supernatural | ||
<p>There is an attempt to minimize the prevalence of apparently supernatural phenomena described in Tanakh, either by suggesting that certain miraculous phenomena did not occur at all, or by suggesting that the events did not contravene the laws of nature.</p> | <p>There is an attempt to minimize the prevalence of apparently supernatural phenomena described in Tanakh, either by suggesting that certain miraculous phenomena did not occur at all, or by suggesting that the events did not contravene the laws of nature.</p> | ||
− | <opinion | + | <opinion>Some Miracles Didn't Happen |
− | Some Miracles Didn't Happen | ||
<p>Certain verses in Tanakh which appear to describe a violation of the laws of nature are reinterpreted and understood not to have happened in reality.</p> | <p>Certain verses in Tanakh which appear to describe a violation of the laws of nature are reinterpreted and understood not to have happened in reality.</p> | ||
<mekorot><multilink><a href="RambamMorehNevukhim229" data-aht="source">Rambam</a><a href="RambamMorehNevukhim142" data-aht="source">1 42</a><a href="RambamMorehNevukhim229" data-aht="source">2 29</a><a href="RambamMorehNevukhim235" data-aht="source">2 35</a><a href="RambamMorehNevukhim242" data-aht="source">2 42</a><a href="RambamMorehNevukhim246" data-aht="source">2 46</a><a href="RambamMorehNevukhim317" data-aht="source">3 17</a><a href="Rambam Moreh Nevukhim" data-aht="parshan">About Rambam Moreh Nevukhim</a></multilink>, <multilink><a href="RalbagBereshitBeurHaMilot3" data-aht="source">Ralbag</a><a href="RalbagBemidbar16-28" data-aht="source">Bemidbar 16:28</a><a href="RalbagBemidbar17-23" data-aht="source">Bemidbar 17:23</a><a href="RalbagBereshitBeurHaMilot3" data-aht="source">Bereshit Beur HaMilot 3</a><a href="RalbagBereshitBeurHaMilot16-7" data-aht="source">Bereshit Beur HaMilot 16:7</a><a href="RalbagBereshitBeurHaMilot18-2" data-aht="source">Bereshit Beur HaMilot 18:2</a><a href="RalbagBereshitBeurHaMilot21-17" data-aht="source">Bereshit Beur HaMilot 21:17</a><a href="RalbagBereshitBeurHaMilot32-2" data-aht="source">Bereshit Beur HaMilot 32:2</a><a href="RalbagShemotBeurHaMilot14-21" data-aht="source">Shemot Beur HaMilot 14:21</a><a href="RalbagShemotBeurHaMilot16-4" data-aht="source">Shemot Beur HaMilot 16:4</a><a href="RalbagBereshitBeurHaParashah9-12" data-aht="source">Bereshit Beur HaParashah 9:12</a><a href="RalbagBereshitBeurHaParashah19-37" data-aht="source">Bereshit Beur HaParashah 19:37</a><a href="RalbagBereshitBeurHaParashah32-2" data-aht="source">Bereshit Beur HaParashah 32:2</a><a href="RalbagBereshitBeurHaParashah32-23-32" data-aht="source">Bereshit Beur HaParashah 32:23-32</a><a href="RalbagBemidbar22-21" data-aht="source">Bemidbar 22:21</a><a href="RalbagYehoshua4-20" data-aht="source">Yehoshua 4:20</a><a href="RalbagYehoshua10-12-13" data-aht="source">Yehoshua 10:12-13</a><a href="RalbagShofetim6-36" data-aht="source">Shofetim 6:36</a><a href="RalbagMelakhimIToalot17-15" data-aht="source">Melakhim I Toalot 17:15</a><a href="RalbagMelakhimI17-16" data-aht="source">Melakhim I 17:16</a><a href="RalbagMelakhimIToalot18-37" data-aht="source">Melakhim I Toalot 18:37</a><a href="RalbagMilchamotHashem6-2-10" data-aht="source">Milchamot Hashem 6:2:10</a><a href="RalbagMilchamotHashem6-2-11" data-aht="source">Milchamot Hashem 6:2:11</a><a href="RalbagMilchamotHashem6-2-12" data-aht="source">Milchamot Hashem 6:2:12</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink></mekorot> | <mekorot><multilink><a href="RambamMorehNevukhim229" data-aht="source">Rambam</a><a href="RambamMorehNevukhim142" data-aht="source">1 42</a><a href="RambamMorehNevukhim229" data-aht="source">2 29</a><a href="RambamMorehNevukhim235" data-aht="source">2 35</a><a href="RambamMorehNevukhim242" data-aht="source">2 42</a><a href="RambamMorehNevukhim246" data-aht="source">2 46</a><a href="RambamMorehNevukhim317" data-aht="source">3 17</a><a href="Rambam Moreh Nevukhim" data-aht="parshan">About Rambam Moreh Nevukhim</a></multilink>, <multilink><a href="RalbagBereshitBeurHaMilot3" data-aht="source">Ralbag</a><a href="RalbagBemidbar16-28" data-aht="source">Bemidbar 16:28</a><a href="RalbagBemidbar17-23" data-aht="source">Bemidbar 17:23</a><a href="RalbagBereshitBeurHaMilot3" data-aht="source">Bereshit Beur HaMilot 3</a><a href="RalbagBereshitBeurHaMilot16-7" data-aht="source">Bereshit Beur HaMilot 16:7</a><a href="RalbagBereshitBeurHaMilot18-2" data-aht="source">Bereshit Beur HaMilot 18:2</a><a href="RalbagBereshitBeurHaMilot21-17" data-aht="source">Bereshit Beur HaMilot 21:17</a><a href="RalbagBereshitBeurHaMilot32-2" data-aht="source">Bereshit Beur HaMilot 32:2</a><a href="RalbagShemotBeurHaMilot14-21" data-aht="source">Shemot Beur HaMilot 14:21</a><a href="RalbagShemotBeurHaMilot16-4" data-aht="source">Shemot Beur HaMilot 16:4</a><a href="RalbagBereshitBeurHaParashah9-12" data-aht="source">Bereshit Beur HaParashah 9:12</a><a href="RalbagBereshitBeurHaParashah19-37" data-aht="source">Bereshit Beur HaParashah 19:37</a><a href="RalbagBereshitBeurHaParashah32-2" data-aht="source">Bereshit Beur HaParashah 32:2</a><a href="RalbagBereshitBeurHaParashah32-23-32" data-aht="source">Bereshit Beur HaParashah 32:23-32</a><a href="RalbagBemidbar22-21" data-aht="source">Bemidbar 22:21</a><a href="RalbagYehoshua4-20" data-aht="source">Yehoshua 4:20</a><a href="RalbagYehoshua10-12-13" data-aht="source">Yehoshua 10:12-13</a><a href="RalbagShofetim6-36" data-aht="source">Shofetim 6:36</a><a href="RalbagMelakhimIToalot17-15" data-aht="source">Melakhim I Toalot 17:15</a><a href="RalbagMelakhimI17-16" data-aht="source">Melakhim I 17:16</a><a href="RalbagMelakhimIToalot18-37" data-aht="source">Melakhim I Toalot 18:37</a><a href="RalbagMilchamotHashem6-2-10" data-aht="source">Milchamot Hashem 6:2:10</a><a href="RalbagMilchamotHashem6-2-11" data-aht="source">Milchamot Hashem 6:2:11</a><a href="RalbagMilchamotHashem6-2-12" data-aht="source">Milchamot Hashem 6:2:12</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink></mekorot> | ||
<point><b>Miracles and nature</b> – This position assumes that, for the most part, the world is run via natural order, and that even when there is Divine intervention, the laws of nature are utilized and not contradicted totally. Discomfort with and the desire to minimize miracles might stem from a number of philosophical assumptions, as laid out in the following bullets:</point> | <point><b>Miracles and nature</b> – This position assumes that, for the most part, the world is run via natural order, and that even when there is Divine intervention, the laws of nature are utilized and not contradicted totally. Discomfort with and the desire to minimize miracles might stem from a number of philosophical assumptions, as laid out in the following bullets:</point> | ||
− | <point><b>Immutability of nature</b> – The desire to minimize miracles stems, in part, from a belief in the immutability of the laws of nature.<fn>See Rambam (Moreh Nevukhim 2:29) where he states that, on the whole, the natural order of the world does not change. He points out that this does not mean that Hashem can not bring miracles when He wants to, only that Hashem normally does not. He adds that even when supernatural miracles occur and change the natural order to some extent, they are temporary phenomena, usually of short duration.  Thus, at the end nature reverts to what it was. Ralbag adds that any permanent change in nature is impossible because that suggests that Hashem's original creation must have been flawed, and that there was some beneficial aspect that had not been incorporated.</fn> If Hashem set the laws of nature, they should be unchanging,<fn>See Ralbag who writes, "כי השם יתברך איננו שונה הסדור הטבעי כי הוא בראו".</fn> as He Himself says, "עֹד כׇּל יְמֵי הָאָרֶץ זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף וְיוֹם וָלַיְלָה לֹא יִשְׁבֹּתוּ" (Bereshit 8:22).<fn>See also Kohelet 1:9, " מַה שֶּׁהָיָה הוּא שֶׁיִּהְיֶה וּמַה שֶּׁנַּעֲשָׂה הוּא שֶׁיֵּעָשֶׂה וְאֵין כׇּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ", which might suggest that a "new" phenomenon can never be created. Ralbag, in fact, says as much: "הנה התבאר.. שהם יראו שלא יתכן שיתחדש על דרך המופת אם לא מה שיתכן שיתחדש על המנהג הטבעי באורך הזמן". According to him, it is not possible to create a totally new object or for a phenomenon that does not otherwise exist in nature to be | + | <point><b>Immutability of nature</b> – The desire to minimize miracles stems, in part, from a belief in the immutability of the laws of nature.<fn>See Rambam (Moreh Nevukhim 2:29) where he states that, on the whole, the natural order of the world does not change. He points out that this does not mean that Hashem can not bring miracles when He wants to, only that Hashem normally does not. He adds that even when supernatural miracles occur and change the natural order to some extent, they are temporary phenomena, usually of short duration.  Thus, at the end nature reverts to what it was. Ralbag adds that any permanent change in nature is impossible because that suggests that Hashem's original creation must have been flawed, and that there was some beneficial aspect that had not been incorporated.</fn> If Hashem set the laws of nature, they should be unchanging,<fn>See Ralbag who writes, "כי השם יתברך איננו שונה הסדור הטבעי כי הוא בראו".</fn> as He Himself says, "עֹד כׇּל יְמֵי הָאָרֶץ זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף וְיוֹם וָלַיְלָה לֹא יִשְׁבֹּתוּ" (Bereshit 8:22).<fn>See also Kohelet 1:9, " מַה שֶּׁהָיָה הוּא שֶׁיִּהְיֶה וּמַה שֶּׁנַּעֲשָׂה הוּא שֶׁיֵּעָשֶׂה וְאֵין כׇּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ", which might suggest that a "new" phenomenon can never be created. Ralbag, in fact, says as much: "הנה התבאר.. שהם יראו שלא יתכן שיתחדש על דרך המופת אם לא מה שיתכן שיתחדש על המנהג הטבעי באורך הזמן". According to him, it is not possible to create a totally new object or for a phenomenon that does not otherwise exist in nature to be introduced; miracles simply speed up otherwise "natural" processes. [It should be noted, however, that what a modern individual might view as a "new" object might not be perceived as such by Ralbag. For example, Ralbag maintains that transforming one object into another is not creating something new and does not negate the laws of nature; an object can shed one form to take on another, given enough time.  Thus, changing a staff into a snake and the like is still working within "nature".]</fn>  Moreover, since natural law attests to the perfection of Hashem's Creation, any change thereof appears to suggest that Creation was not perfect, or that Hashem had not foreseen all that was necessary.<fn>This last point would not be an issue for Ralbag, who does not believe that Hashem knows all of man's particulars regardless.</fn></point> |
<point><b>Limited view of Divine providence</b> – The less one views Hashem as actively involved in running the world, the less likely one is to suggest that He constantly intervenes through miracles. Thus, Rambam and Ralbag who posit that, on the whole, the world is run via nature, are more likely to view Biblical events as being as natural as possible. Moreover, since they view Divine providence to be directly related to a person's righteousness (or how in line they are with the Active Intellect), they will be likely to reinterpret any miracle which relates to an undeserving individual.<fn>Thus, for instance, one would be motivated to reinterpret the verse which suggests that Lot's wife morphed into a pillar of salt.</fn></point> | <point><b>Limited view of Divine providence</b> – The less one views Hashem as actively involved in running the world, the less likely one is to suggest that He constantly intervenes through miracles. Thus, Rambam and Ralbag who posit that, on the whole, the world is run via nature, are more likely to view Biblical events as being as natural as possible. Moreover, since they view Divine providence to be directly related to a person's righteousness (or how in line they are with the Active Intellect), they will be likely to reinterpret any miracle which relates to an undeserving individual.<fn>Thus, for instance, one would be motivated to reinterpret the verse which suggests that Lot's wife morphed into a pillar of salt.</fn></point> | ||
<point><b>Purpose of miracles</b> – <b> </b>Abarbanel claims that the magnitude of a miracle is directly proportional to the need that prompts it.<fn>He also speaks of miracles being proportionate to the merits of the people who receive them.  This aligns with Rambam and Ralbag's statement that the more deserving receive greater Divine providence. However, Ralbag, in contrast to Abarbanel, assumes that the level of the prophet who performs the miracle will also affect its magnitude.  Someone who is closer to God will be able to perform a greater miracle, and of a longer duration, than someone else.  [Thus, he might be less bothered by miracles which seem disproportionate to their need, as long as the agent who performed them was worthy.]</fn>  Thus, if a miracle seems disproportionate to the benefit that it grants, there is a reason to minimize it.<fn>Thus, for example, there would seem to be no good reason to make a miracle allowing the snake in the Garden of Eden to talk.  Similarly, there would seem to be other ways of aiding the nation in battle than to wreak havoc with the entire solar system by having the "sun stand still" leading to a reinterpretation of this story as well.  <br/>See <multilink><a href="RadakYehoshua5-2" data-aht="source">Radak</a><a href="RadakYehoshua5-2" data-aht="source">Yehoshua 5:2</a><a href="RadakShemuelI16-2" data-aht="source">Shemuel I 16:2</a><a href="RadakShemuelI28-24" data-aht="source">Shemuel I 28:24</a><a href="RadakMelakhimI17-4" data-aht="source">Melakhim I 17:4</a><a href="RadakMelakhimI17-17" data-aht="source">Melakhim I 17:17</a><a href="RadakMelakhimI17-21" data-aht="source">Melakhim I 17:21</a><a href="RadakYeshayahu49-11" data-aht="source">Yeshayahu 49:11</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> who uses this reasoning to explain why Hashem did not make a miracle and  ensure the proper climate so as to enable the Israelites to be circumcised in the Wilderness.  Fulfilling the commandment in a timely fashion was not sufficient reason to change the natural order: ובעבור האריך זמן המצוה לא ישנה הקב״ה מנהג העולם כי אף על פי שמשנה מנהג העולם בקצת הנסים בקריעת ים סוף והירדן ועמידת השמש לא יעשה כן ברוב הנסים.</fn></point> | <point><b>Purpose of miracles</b> – <b> </b>Abarbanel claims that the magnitude of a miracle is directly proportional to the need that prompts it.<fn>He also speaks of miracles being proportionate to the merits of the people who receive them.  This aligns with Rambam and Ralbag's statement that the more deserving receive greater Divine providence. However, Ralbag, in contrast to Abarbanel, assumes that the level of the prophet who performs the miracle will also affect its magnitude.  Someone who is closer to God will be able to perform a greater miracle, and of a longer duration, than someone else.  [Thus, he might be less bothered by miracles which seem disproportionate to their need, as long as the agent who performed them was worthy.]</fn>  Thus, if a miracle seems disproportionate to the benefit that it grants, there is a reason to minimize it.<fn>Thus, for example, there would seem to be no good reason to make a miracle allowing the snake in the Garden of Eden to talk.  Similarly, there would seem to be other ways of aiding the nation in battle than to wreak havoc with the entire solar system by having the "sun stand still" leading to a reinterpretation of this story as well.  <br/>See <multilink><a href="RadakYehoshua5-2" data-aht="source">Radak</a><a href="RadakYehoshua5-2" data-aht="source">Yehoshua 5:2</a><a href="RadakShemuelI16-2" data-aht="source">Shemuel I 16:2</a><a href="RadakShemuelI28-24" data-aht="source">Shemuel I 28:24</a><a href="RadakMelakhimI17-4" data-aht="source">Melakhim I 17:4</a><a href="RadakMelakhimI17-17" data-aht="source">Melakhim I 17:17</a><a href="RadakMelakhimI17-21" data-aht="source">Melakhim I 17:21</a><a href="RadakYeshayahu49-11" data-aht="source">Yeshayahu 49:11</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> who uses this reasoning to explain why Hashem did not make a miracle and  ensure the proper climate so as to enable the Israelites to be circumcised in the Wilderness.  Fulfilling the commandment in a timely fashion was not sufficient reason to change the natural order: ובעבור האריך זמן המצוה לא ישנה הקב״ה מנהג העולם כי אף על פי שמשנה מנהג העולם בקצת הנסים בקריעת ים סוף והירדן ועמידת השמש לא יעשה כן ברוב הנסים.</fn></point> | ||
Line 52: | Line 51: | ||
<mekorot><multilink><a href="ArtapanusCitedinEusebiusCh27" data-aht="source">Artapanus</a><a href="ArtapanusCitedinEusebiusCh27" data-aht="source">Cited in Eusebius Ch. 27</a><a href="Artapanus" data-aht="parshan">About Artapanus</a></multilink>, 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><fn>The citation of R. Saadia in Ibn Ezra does not match R. Saadia's own commentary</fn>, Chivi in <multilink><a href="IbnEzraShemotSecondCommentary14-27" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary14-27" data-aht="source">Shemot Second Commentary 14:27</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RYosefBekhorShorBereshit18-2" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit18-2" data-aht="source">Bereshit 18:2</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RambamMorehNevukhim235" data-aht="source">Rambam</a><a href="RambamMorehNevukhim235" data-aht="source">Moreh Nevukhim 2 35</a><a href="R. Moshe b. Maimon" data-aht="parshan">About R. Moshe b. Maimon</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>, <multilink><a href="RYosefibnKaspiShemot11-10" data-aht="source">R. Yosef ibn Kaspi</a><a href="RYosefibnKaspiShemot11-10" data-aht="source">Shemot 11:10</a><a href="RYosefibnKaspiShemot14-20-21" data-aht="source">Shemot 14:20-21</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>, <multilink><a href="RalbagBereshitBeurHaMilot18-2" data-aht="source">Ralbag</a><a href="RalbagShofetim6-36" data-aht="source">Shofetim 6:36</a><a href="RalbagBereshitBeurHaMilot3" data-aht="source">Bereshit Beur HaMilot 3</a><a href="RalbagBereshitBeurHaMilot16-7" data-aht="source">Bereshit Beur HaMilot 16:7</a><a href="RalbagBereshitBeurHaMilot18-2" data-aht="source">Bereshit Beur HaMilot 18:2</a><a href="RalbagBereshitBeurHaMilot21-17" data-aht="source">Bereshit Beur HaMilot 21:17</a><a href="RalbagBereshitBeurHaMilot32-2" data-aht="source">Bereshit Beur HaMilot 32:2</a><a href="RalbagBereshitBeurHaParashah19-37" data-aht="source">Bereshit Beur HaParashah 19:37</a><a href="RalbagBereshitBeurHaParashah32-2" data-aht="source">Bereshit Beur HaParashah 32:2</a><a href="RalbagBereshitBeurHaParashah32-23-32" data-aht="source">Bereshit Beur HaParashah 32:23-32</a><a href="RalbagBemidbar22-21" data-aht="source">Bemidbar 22:21</a><a href="RalbagYehoshua4-20" data-aht="source">Yehoshua 4:20</a><a href="RalbagYehoshua10-12-13" data-aht="source">Yehoshua 10:12-13</a><a href="RalbagMelakhimIToalot17-15" data-aht="source">Melakhim I Toalot 17:15</a><a href="RalbagMelakhimIToalot18-37" data-aht="source">Melakhim I Toalot 18:37</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="AbarbanelShemot7-14" data-aht="source">Abarbanel</a><a href="AbarbanelShemot7-14" data-aht="source">Shemot 7:14</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="ShadalShemot7-11" data-aht="source">Shadal</a><a href="ShadalShemot7-11" data-aht="source">Shemot 7:11</a><a href="ShadalShemot7-20" data-aht="source">Shemot 7:20</a><a href="ShadalShemot7-27" data-aht="source">Shemot 7:27</a><a href="ShadalShemot8-3" data-aht="source">Shemot 8:3</a><a href="ShadalShemot9-3" data-aht="source">Shemot 9:3</a><a href="ShadalShemot10-4" data-aht="source">Shemot 10:4</a><a href="ShadalShemot10-15" data-aht="source">Shemot 10:15</a><a href="ShadalShemot10-21" data-aht="source">Shemot 10:21</a><a href="ShadalShemot14-21-22" data-aht="source">Shemot 14:21-22</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <multilink><a href="RDavidZviHoffmannShemot7-18" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannShemot7-18" data-aht="source">Shemot 7:18</a><a href="RDavidZviHoffmannShemot8-2" data-aht="source">Shemot 8:2</a><a href="RDavidZviHoffmannShemot9-5" data-aht="source">Shemot 9:5</a><a href="RDavidZviHoffmannShemot9-8-10" data-aht="source">Shemot 9:8-10</a><a href="RDavidZviHoffmannShemot10-22" data-aht="source">Shemot 10:22</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>, <multilink><a href="UCassutoShemot7-17" data-aht="source">U. Cassuto</a><a href="UCassutoShemot7-17" data-aht="source">Shemot 7:17</a><a href="UCassutoShemot7-27" data-aht="source">Shemot 7:27</a><a href="UCassutoShemot9-9" data-aht="source">Shemot 9:9</a><a href="UCassutoShemot10-14" data-aht="source">Shemot 10:14</a><a href="UCassutoShemot14-21-22" data-aht="source">Shemot 14:21-22</a><a href="Prof. Umberto Cassuto" data-aht="parshan">About Prof. Umberto Cassuto</a></multilink></mekorot> | <mekorot><multilink><a href="ArtapanusCitedinEusebiusCh27" data-aht="source">Artapanus</a><a href="ArtapanusCitedinEusebiusCh27" data-aht="source">Cited in Eusebius Ch. 27</a><a href="Artapanus" data-aht="parshan">About Artapanus</a></multilink>, 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><fn>The citation of R. Saadia in Ibn Ezra does not match R. Saadia's own commentary</fn>, Chivi in <multilink><a href="IbnEzraShemotSecondCommentary14-27" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary14-27" data-aht="source">Shemot Second Commentary 14:27</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RYosefBekhorShorBereshit18-2" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit18-2" data-aht="source">Bereshit 18:2</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RambamMorehNevukhim235" data-aht="source">Rambam</a><a href="RambamMorehNevukhim235" data-aht="source">Moreh Nevukhim 2 35</a><a href="R. Moshe b. Maimon" data-aht="parshan">About R. Moshe b. Maimon</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>, <multilink><a href="RYosefibnKaspiShemot11-10" data-aht="source">R. Yosef ibn Kaspi</a><a href="RYosefibnKaspiShemot11-10" data-aht="source">Shemot 11:10</a><a href="RYosefibnKaspiShemot14-20-21" data-aht="source">Shemot 14:20-21</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>, <multilink><a href="RalbagBereshitBeurHaMilot18-2" data-aht="source">Ralbag</a><a href="RalbagShofetim6-36" data-aht="source">Shofetim 6:36</a><a href="RalbagBereshitBeurHaMilot3" data-aht="source">Bereshit Beur HaMilot 3</a><a href="RalbagBereshitBeurHaMilot16-7" data-aht="source">Bereshit Beur HaMilot 16:7</a><a href="RalbagBereshitBeurHaMilot18-2" data-aht="source">Bereshit Beur HaMilot 18:2</a><a href="RalbagBereshitBeurHaMilot21-17" data-aht="source">Bereshit Beur HaMilot 21:17</a><a href="RalbagBereshitBeurHaMilot32-2" data-aht="source">Bereshit Beur HaMilot 32:2</a><a href="RalbagBereshitBeurHaParashah19-37" data-aht="source">Bereshit Beur HaParashah 19:37</a><a href="RalbagBereshitBeurHaParashah32-2" data-aht="source">Bereshit Beur HaParashah 32:2</a><a href="RalbagBereshitBeurHaParashah32-23-32" data-aht="source">Bereshit Beur HaParashah 32:23-32</a><a href="RalbagBemidbar22-21" data-aht="source">Bemidbar 22:21</a><a href="RalbagYehoshua4-20" data-aht="source">Yehoshua 4:20</a><a href="RalbagYehoshua10-12-13" data-aht="source">Yehoshua 10:12-13</a><a href="RalbagMelakhimIToalot17-15" data-aht="source">Melakhim I Toalot 17:15</a><a href="RalbagMelakhimIToalot18-37" data-aht="source">Melakhim I Toalot 18:37</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="AbarbanelShemot7-14" data-aht="source">Abarbanel</a><a href="AbarbanelShemot7-14" data-aht="source">Shemot 7:14</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="ShadalShemot7-11" data-aht="source">Shadal</a><a href="ShadalShemot7-11" data-aht="source">Shemot 7:11</a><a href="ShadalShemot7-20" data-aht="source">Shemot 7:20</a><a href="ShadalShemot7-27" data-aht="source">Shemot 7:27</a><a href="ShadalShemot8-3" data-aht="source">Shemot 8:3</a><a href="ShadalShemot9-3" data-aht="source">Shemot 9:3</a><a href="ShadalShemot10-4" data-aht="source">Shemot 10:4</a><a href="ShadalShemot10-15" data-aht="source">Shemot 10:15</a><a href="ShadalShemot10-21" data-aht="source">Shemot 10:21</a><a href="ShadalShemot14-21-22" data-aht="source">Shemot 14:21-22</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <multilink><a href="RDavidZviHoffmannShemot7-18" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannShemot7-18" data-aht="source">Shemot 7:18</a><a href="RDavidZviHoffmannShemot8-2" data-aht="source">Shemot 8:2</a><a href="RDavidZviHoffmannShemot9-5" data-aht="source">Shemot 9:5</a><a href="RDavidZviHoffmannShemot9-8-10" data-aht="source">Shemot 9:8-10</a><a href="RDavidZviHoffmannShemot10-22" data-aht="source">Shemot 10:22</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>, <multilink><a href="UCassutoShemot7-17" data-aht="source">U. Cassuto</a><a href="UCassutoShemot7-17" data-aht="source">Shemot 7:17</a><a href="UCassutoShemot7-27" data-aht="source">Shemot 7:27</a><a href="UCassutoShemot9-9" data-aht="source">Shemot 9:9</a><a href="UCassutoShemot10-14" data-aht="source">Shemot 10:14</a><a href="UCassutoShemot14-21-22" data-aht="source">Shemot 14:21-22</a><a href="Prof. Umberto Cassuto" data-aht="parshan">About Prof. Umberto Cassuto</a></multilink></mekorot> | ||
<point><b>Miracles and nature</b> – As above, this position assumes that, for the most part, the world is run via natural order.  Even when there is Divine intervention, the laws of nature are utilized and not contradicted totally, as Hashem attempts to veer form natural law as little as possible.</point> | <point><b>Miracles and nature</b> – As above, this position assumes that, for the most part, the world is run via natural order.  Even when there is Divine intervention, the laws of nature are utilized and not contradicted totally, as Hashem attempts to veer form natural law as little as possible.</point> | ||
− | <point><b>Philosophical motivations</b> – This position is motivated to minimize miracles by the same factors as the above approach: belief in the immutability of nature, a limited view of Divine providence, a desire that miracles be | + | <point><b>Philosophical motivations</b> – This position is motivated to minimize miracles by the same factors as the above approach: belief in the immutability of nature, a limited view of Divine providence, a desire that miracles be in proportion to their need, the impossibility of self-contradictions, and the need to ensure the supremacy of Moshe's wonders. See discussion above for details.</point> |
<point><b>Methods used</b> – As opposed to the above approach, which suggested that certain "miraculous" events did not take place at all, this position suggests that in many cases, the event described in Tanakh did actually occur, just that it employed natural means.<fn>These two methods of minimizing miracles do not contradict and often the same exegete will employ both methods, suggesting that certain events did not occur at all and that others employed natural means.</fn>  Many examples of how the proponents of this position read nature into the various seemingly supernatural episodes in Tanakh follow:</point> | <point><b>Methods used</b> – As opposed to the above approach, which suggested that certain "miraculous" events did not take place at all, this position suggests that in many cases, the event described in Tanakh did actually occur, just that it employed natural means.<fn>These two methods of minimizing miracles do not contradict and often the same exegete will employ both methods, suggesting that certain events did not occur at all and that others employed natural means.</fn>  Many examples of how the proponents of this position read nature into the various seemingly supernatural episodes in Tanakh follow:</point> | ||
<point><b>Talking animals</b> – This position assumes that both the snake in Eden and Bilam's donkey communicated to those around them, but using animal sounds rather than human speech:<br/> | <point><b>Talking animals</b> – This position assumes that both the snake in Eden and Bilam's donkey communicated to those around them, but using animal sounds rather than human speech:<br/> | ||
Line 90: | Line 89: | ||
<opinion>Literal Readings | <opinion>Literal Readings | ||
<p>Miracles in Tanakh are understood to have occurred as described.</p> | <p>Miracles in Tanakh are understood to have occurred as described.</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="MekhiltaDeRabbiYishmaelShemot16-32" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaDeRabbiYishmaelShemot16-32" data-aht="source">Shemot 16:32</a><a href="Mekhilta DeRabbi Yishmael Shemot" data-aht="parshan">About Mekhilta DeRabbi Yishmael Shemot</a></multilink>, <multilink><a href="SifreDevarim33-21" data-aht="source">Sifre Devarim</a><a href="SifreDevarim33-21" data-aht="source">33:21</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</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="PirkeiDeRabbiEliezer52" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDeRabbiEliezer52" data-aht="source">52</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, <multilink><a href="RSaadiaGaonCommentaryBereshit3-1" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonCommentaryBereshit3-1" data-aht="source">Commentary Bereshit 3:1</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <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="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>, <multilink><a href="MalbimShemot7-25" data-aht="source">Malbim</a><a href="MalbimShemot7-25" data-aht="source">Shemot 7:25</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</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="MekhiltaDeRabbiYishmaelShemot16-32" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaDeRabbiYishmaelShemot16-32" data-aht="source">Shemot 16:32</a><a href="Mekhilta DeRabbi Yishmael Shemot" data-aht="parshan">About Mekhilta DeRabbi Yishmael Shemot</a></multilink>, <multilink><a href="SifreDevarim33-21" data-aht="source">Sifre Devarim</a><a href="SifreDevarim33-21" data-aht="source">33:21</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</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="PirkeiDeRabbiEliezer52" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDeRabbiEliezer52" data-aht="source">52</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, <multilink><a href="RSaadiaGaonCommentaryBereshit3-1" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonCommentaryBereshit3-1" data-aht="source">Commentary Bereshit 3:1</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <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="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="RambanShemot16-6-7" data-aht="source">Shemot 16:6-7</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>, <multilink><a href="MalbimShemot7-25" data-aht="source">Malbim</a><a href="MalbimShemot7-25" data-aht="source">Shemot 7:25</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink></mekorot> |
<point><b>The Snake in the Garden of Eden</b> – R. Saadia Gaon gives an extensive explanation of how Hashem took a regular snake, and miraculously changed it's nature to be humanoid, with human intelligence, understanding of morality, and the ability to speak.</point> | <point><b>The Snake in the Garden of Eden</b> – R. Saadia Gaon gives an extensive explanation of how Hashem took a regular snake, and miraculously changed it's nature to be humanoid, with human intelligence, understanding of morality, and the ability to speak.</point> | ||
<point><b>Stories of Angels</b> – According to this approach, there is nothing wrong with physical manifestation of angels. However, due to other textual considerations, certain stories may be explained in ways that avoid such physical manifestation.<fn>See, for example, Radak's explanation of Avraham's guests (see details in <a href="Avraham's Guests – Angels or Men" data-aht="page">Avraham's Guests – Angels or Men?</a>), where he states that the angels did not appear to Avraham physically, but in a dream, while in the following chapter physical angels manifest in Sodom, and interact with Lot and the residents of Sodom. See also <a href="Wrestling With Angels and Men" data-aht="page">Wrestling With Angels and Men</a>.</fn></point> | <point><b>Stories of Angels</b> – According to this approach, there is nothing wrong with physical manifestation of angels. However, due to other textual considerations, certain stories may be explained in ways that avoid such physical manifestation.<fn>See, for example, Radak's explanation of Avraham's guests (see details in <a href="Avraham's Guests – Angels or Men" data-aht="page">Avraham's Guests – Angels or Men?</a>), where he states that the angels did not appear to Avraham physically, but in a dream, while in the following chapter physical angels manifest in Sodom, and interact with Lot and the residents of Sodom. See also <a href="Wrestling With Angels and Men" data-aht="page">Wrestling With Angels and Men</a>.</fn></point> |
Version as of 08:55, 5 December 2018
Miracles
Exegetical Approaches
Reducing the Supernatural
There is an attempt to minimize the prevalence of apparently supernatural phenomena described in Tanakh, either by suggesting that certain miraculous phenomena did not occur at all, or by suggesting that the events did not contravene the laws of nature.
Some Miracles Didn't Happen
Certain verses in Tanakh which appear to describe a violation of the laws of nature are reinterpreted and understood not to have happened in reality.
- Bilam's donkey – According to Rambam and Ralbag, Bilam's entire encounter with the donkey took place only in a prophetic dream, so the donkey never actively spoke.
- Gidon's signs – Rambam11 asserts that the signs performed for Gidon with the wet and dry fleece took place only in a dream.
- Physical manifestations of angels – According to Rambam and Ralbag, angels are incorporeal beings whose physical manifestation to man, a material being, would be a violation of the laws of nature.12 As such, they reinterpret many stories which mention angels appearing or speaking as being prophetic dreams.13
- Sun standing still – Ralbag14 maintains that due to the speed of the nation's victory over their enemies, there was a perception that time stood still and that the day had been lengthened, though in reality it had not.15
- Reviving the "dead" - According to one opinion brought (and rejected) by Radak,16 the boy that Eliyahu revived had never died, but was only unconscious. He was so sick, and his pulse and breathing were so faint (or non-existent) that his mother thought him dead.17 Thus, though Eliyahu only resuscitated the boy,18 it was perceived as if he miraculously brought him back from the dead.
- Sun standing still – R. Walfish19 suggests that the description of the sun's standing still is simply a metaphoric way of expressing how the forces of nature aided Israel in battle.20 For elaboration, see Stopping of the Sun at Givon.
- Miracles in the End of Days – According to Rambam, the prophecies regarding changes in nature in the end of days, such as Yeshayahu 11:6-7, should be understood metaphorically as referring to world peace, and not as actual changes in the behavior of animals.21
- Lot's wife – According to Ralbag the referent of the word "וַתְּהִי" in the phrase "וַתְּהִי נְצִיב מֶלַח" is not Lot's wife but the land. The verse shares how she witnessed the land of Sedom become a mound of salt. For elaboration, see Lot's Wife and Her Fate.
- "מלאכים" – Ralbag points out that the word "מלאך" merely means a messenger22 and thus need not refer to celestial beings who supernaturally appear in physical form to man, but might instead refer to human prophets.23
- "וְהָעֹרְבִים מְבִאִים לוֹ לֶחֶם וּבָשָׂר" – Radak brings an opinion that suggests that the word "עֹרְבִים" in this verse should be translated as "merchants", pointing to similar usage in Yechezkel 27:28. As such, it was not ravens, but human merchants who provided Eliyahu with food.
No Violation of Natural Order
Stories which mentions wondrous, seemingly unnatural events, happened in reality, but never completely violated the laws of nature. Divine intervention is noticeable only in the timing or extent of the phenomena.
- Snake in Eden – An anonymous explanation brought (and rejected) by Ibn Ezra26 suggests that Chavvah understood the snake's hissing to mean what the Torah says in his name, but that the snake did not actually speak.27 Abarbanel explains similarly, suggesting that the snakes' eating of the fruit without suffering any harmful consequences, expressed the message: "לֹא מוֹת תְּמֻתוּן" though no words were spoken.
- Bilam's donkey – Shadal explains the donkey's speech in the same manner, claiming that Bilam understood its brays, not that it used human speech.
- Ibn Kaspi and Abarbanel explain the plagues from the plague of frogs forward to have been caused by a simple chain of effects spawned by the plague of blood. The blood spoiled the waters of the Nile, leading the frogs to invade the country; their deaths, then, invited insects in the form of "כנים" and so forth.30
- Shadal, R. D"Z Hoffmann, and Cassuto further point out that many of the plagues are known natural phenomenon that occasionally strike Egypt,31 stating that the miracle was simply in the timing and severity of the plagues. For further elaboration, see The Plagues – Natural or Supernatural?
- Manna – As early as Josephus, there have been attempts to identify the manna that fell in the Wilderness with similar natural phenomena known in contemporary times. See, for example, the opinion of Chivi brought (and rejected by) Ibn Ezra, and R. D"Z Hoffmann's exploration of the points of contact and contrast between the "manna" collected by Beduins from the Tamarisk tree and Biblical manna.33
- Selav – See Ramban, Hoil Moshe and R. D"Z Hoffmann who claim that Hashem employed nature in bringing the "שְׂלָו", with the latter referencing modern accounts of quail migrations.34 Some modern scholars35 further attempt to explain the deaths of those who gorged on the quail in Bemidbar as also being (at least partially) a natural consequence of their actions rather than a miraculous Divine punishment.36 For discussion, see שְׂלָו – Fish or Fowl.
- Clothing – Ibn Ezra and Shadal suggest that the clothing of the nation lasted for forty years, not due to a miracle, but because they had left with several sets.37 For further discussion of the degree to which the nation led a miraculous existence throughout the sojourn in the Wilderness, see Life in the Wilderness.
Preserving the Supernatural
Stories of miracles should be understood literally as historical accounts of what happened.
Literal Readings
Miracles in Tanakh are understood to have occurred as described.
- Ramban views miracles as proof that nature is not unchanging, and therefore that the belief in the eternity of the world is false.
- All miracles were preordained during creation, and the laws of nature contain specific exceptions for each and every miracle. According to Rambam, nature is immutable, and therefore all miracles must have been set in nature from the day of creation.
Embellished Accounts
Many of the miracles described in Tanakh are embellished, and described as even more miraculous than they originally seem.