Difference between revisions of "Philosophy:Miracles/2"
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<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="RalbagMilchamotHashem6-2-12" data-aht="source">Ralbag</a><a href="RalbagBereshitBeurHaMilot3" data-aht="source">Bereshit Beur HaMilot 3:1</a><a href="RalbagBereshitBeurHaParashah9-12" data-aht="source">Bereshit Beur HaParashah 9:12</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="RalbagBereshitBeurHaParashah19-37" data-aht="source">Bereshit Beur HaParashah 19:37</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="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="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="RalbagBemidbar16-28" data-aht="source">Bemidbar 16:28</a><a href="RalbagBemidbar17-23" data-aht="source">Bemidbar 17:23</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="RalbagMilchamotHashem6-2-12" data-aht="source">Ralbag</a><a href="RalbagBereshitBeurHaMilot3" data-aht="source">Bereshit Beur HaMilot 3:1</a><a href="RalbagBereshitBeurHaParashah9-12" data-aht="source">Bereshit Beur HaParashah 9:12</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="RalbagBereshitBeurHaParashah19-37" data-aht="source">Bereshit Beur HaParashah 19:37</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="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="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="RalbagBemidbar16-28" data-aht="source">Bemidbar 16:28</a><a href="RalbagBemidbar17-23" data-aht="source">Bemidbar 17:23</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 completely suspended. | + | <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 completely suspended.</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, and He | + | <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, and He is unchanging, then the laws He established must be unchanging as well.<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 since this would imply a change in nature. So-called miracles simply speed up otherwise "natural" processes; they do not inherently change the natural order. [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 might 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 verses which suggests that Lot's wife morphed into a pillar of salt, or that a well was supernaturally created for Hagar and Yishmael. [In the latter case, Ralbag posits that Hashem's intervention came only out of providence for the deserving Avraham.]</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 verses which suggests that Lot's wife morphed into a pillar of salt, or that a well was supernaturally created for Hagar and Yishmael. [In the latter case, Ralbag posits that Hashem's intervention came only out of providence for the deserving Avraham.]</fn></point> | ||
<point><b>Disproportionate miracles?</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 provides, 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 Yehoshua and nation in battle than to wreak havoc with the entire solar system by having the "sun stand still"..  <br/>See also <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>Disproportionate miracles?</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 provides, 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 Yehoshua and nation in battle than to wreak havoc with the entire solar system by having the "sun stand still"..  <br/>See also <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> |
Version as of 22:22, 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 becoming 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. 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.39 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.
- Mutable – According Ramban, nature is mutable. 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.44 In fact, it is the very existence of miracles which attests to Hashem's role as Creator.45
- Immutable – R. Yochanan in Bereshit Rabbah,46 in contrast, implies that though nature is immutable, the existence of later supernatural phenomena is nonetheless not problematic because miracles were built into the very laws of nature. In the beginning of time, Hashem already commanded that there were to be certain exceptions to natural law.
- Total – Ramban's view on Divine providence, as expressed in his comments to Shemot 13, is very expansive.47 He points out that belief in a system of reward and punishment mandates belief in continuous providence and intervention. For, if rain, health, or victory in war are contingent on Torah observance, that means that each comes in accord with a person's deeds, and not because of natural order. This leads Ramban to conclude: "אין לאדם חלק בתורת משה רבינו עד שנאמין בכל דברינו" ומקרינו שכלם נסים אין בהם טבע ומנהגו של עולם."48
- More limited – This position, however, could also suggest that Divine providence is more limited. Hashem normally lets nature run its course, but when there is either a physical or spiritual threat, He momentarily intervenes and overrides natural law to fill the nation's need.
- Ramban and R. Yochanan blur the line between the two, suggesting either that natural law does not really exist, as all so-called "natural phenomena" are really also manifestations of direct Divine intervention (Ramban), or that the supernatural is preprogrammed and therefore part of nature (R. Yochanan).
- Alternatively, this approach might posit that there is a marked distinction between natural and supernatural phenomena. The latter requires a suspension or overturning of the laws of nature. This, though, is possible because nature is mutable and Hashem can mold it to His desires.
- Ramban, who blurs the line between the natural and supernatural, viewing both as instances of direct Divine intervention, might not differentiate between the magnitude of various "miracles". As such, the concept of a miracle which is disproportional to the benefit which it provides does not exist. Moreover, since so-called supernatural miracles testify to Hashem's creative abilities, they always provide tremendous benefit to those viewing them regardless.
- Those who view miracles as being a direct response to the needs of the nation, however, might suggest, as does Abarbanel, that the magnitude of a miracle should be in direct proportion to the problem it is coming to fix.49
Embellished Accounts
Many of the miracles described in Tanakh are embellished, and described as even more miraculous than they originally seem.
- Though Sefer Shemot does not say that the nation of Israel was unaffected by the plague of blood,51 Shemot Rabbah 9:10 not only claims that there was differentiation, but that if an Egyptian and Israelite shared a cup, it would be blood for the Egyptians water for the Israelites.
- Shemot Rabbah understands the phrase "וְלֹא קָמוּ אִישׁ מִתַּחְתָּיו שְׁלשֶׁת יָמִים" to mean that the Egyptians were frozen in place during the plague; one who was standing did not sit and vice versa. [The simple understanding would seem to be that they simply did not leave their homes.]