Difference between revisions of "Philosophy:Miracles/2"
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<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="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> | <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>Miracles and nature</b></point> | ||
+ | <point><b>Mutability of nature</b> – According to this position, natural law can be utilized, molded, or suspended at Hashem's will. Since it is Hashem who created the laws to begin with, he can change them as He sees fit. In fact, it is the very existence of miracles which attests to Hashem's role as Creator.<fn>See Ramban who writes, "כאשר ירצה האלהים בעדה או ביחיד ויעשה עמהם מופת בשנוי מנהגו של עולם וטבעו, יתברר לכל… כי המופת הנפלא מורה שיש לעולם אלוה מחדשו". Ramban explains away the apparent contradiction regarding the reasoning for observance of Shabbat as preserved in Shemot in Devarim in the same manner.  Saying that Shabbat commemorates the exodus is identical to saying that it commemorates Creation, since the Exodus is what testifies to Creation.</fn></point> | ||
+ | <point><b>Divine Providence</b> – Ramban has an extremely expansive understanding of divine intervention, viewing everything that happens in the world as caused by divine providence.</point> | ||
+ | <point><b>Purpose of Miracles</b> – 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.</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>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> | ||
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<point><b>Stopping of the Sun at Givon</b> – According to Pirkei DeRabbi Eliezer, the stopping of the sun at Givon was one of the greatest miracles in the history of the world. For further elaboration, see <a href="Stopping of the Sun at Givon" data-aht="page">Stopping of the Sun at Givon</a>.</point> | <point><b>Stopping of the Sun at Givon</b> – According to Pirkei DeRabbi Eliezer, the stopping of the sun at Givon was one of the greatest miracles in the history of the world. For further elaboration, see <a href="Stopping of the Sun at Givon" data-aht="page">Stopping of the Sun at Givon</a>.</point> | ||
<point><b>Manna and Quail</b></point> | <point><b>Manna and Quail</b></point> | ||
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<point><b>Mutable Nature</b><ul> | <point><b>Mutable Nature</b><ul> | ||
<li>Ramban views miracles as proof that nature is not unchanging, and therefore that the belief in the eternity of the world is false.</li> | <li>Ramban views miracles as proof that nature is not unchanging, and therefore that the belief in the eternity of the world is false.</li> |
Version as of 00:26, 6 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 beings12 whose physical manifestation to man, a material being, would be a violation of the laws of nature.13 As such, they reinterpret many stories which mention angels appearing or speaking as being prophetic dreams.14
- Sun standing still – Ralbag15 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.16
- Reviving the "dead" - According to one opinion brought (and rejected) by Radak,17 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.18 Thus, though Eliyahu only resuscitated the boy,19 it was perceived as if he miraculously brought him back from the dead.
- Sun standing still – R. Walfish20 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.21 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.22
- 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 messenger23 and thus need not refer to celestial beings who supernaturally appear in physical form to man, but might instead refer to human prophets.24
- "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 Ezra29 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.30 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.33
- Shadal, R. D"Z Hoffmann, and Cassuto further point out that many of the plagues are known natural phenomenon that occasionally strike Egypt,34 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.36
- 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.37 Some modern scholars38 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.39 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.40 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.