Difference between revisions of "Philosophy:Miracles/2"
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<li><b>"וְהָעֹרְבִים מְבִאִים לוֹ לֶחֶם וּבָשָׂר"</b> – Radak brings an opinion that suggests that the word "הָעֹרְבִים" in this verse should be translated as "merchants", pointing to similar usage in Yechezkel 27:28. As such, it was nt ravens, but human merchants who provided Eliyahu with food.</li> | <li><b>"וְהָעֹרְבִים מְבִאִים לוֹ לֶחֶם וּבָשָׂר"</b> – Radak brings an opinion that suggests that the word "הָעֹרְבִים" in this verse should be translated as "merchants", pointing to similar usage in Yechezkel 27:28. As such, it was nt ravens, but human merchants who provided Eliyahu with food.</li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Immutability of nature</b> – This desire to minimize miracles stems, in part, from a belief in the immutability of the laws of nature.<fn>See Rambam Moreh Nevuchim 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, changing the natural order to some extent, they are temporary phenomena, usually of short duration. [It should be noted that Rambam maintains that even the resurrection of the dead in Messianic times will only be temporary.]</fn> If Hashem set the laws of nature, they should be unchanging. 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. See Ralbag who writes,  "הנה התבאר.. שהם יראו שלא יתכן שיתחדש על דרך המופת אם לא מה שיתכן שיתחדש על המנהג הטבעי באורך הזמן". Ralbag suggests that a miracles can't create a phenomenon that could not otherwise happen in nature; it can simply speed up the process.</fn> Moreover, since natural law attests to the perfection of Hashem's Creation, any change thereof appears to suggest that Creation was not perfect, and 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><b>Immutability of nature</b> – This desire to minimize miracles stems, in part, from a belief in the immutability of the laws of nature.<fn>See Rambam Moreh Nevuchim 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, changing the natural order to some extent, they are temporary phenomena, usually of short duration. [It should be noted that Rambam maintains that even the resurrection of the dead in Messianic times will only be temporary.]</fn> If Hashem set the laws of nature, they should be unchanging. 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. See Ralbag who writes,  "הנה התבאר.. שהם יראו שלא יתכן שיתחדש על דרך המופת אם לא מה שיתכן שיתחדש על המנהג הטבעי באורך הזמן". Ralbag suggests that a miracles can't create a phenomenon that could not otherwise happen in nature; it can simply speed up the process.</fn> Moreover, since natural law attests to the perfection of Hashem's Creation, any change thereof appears to suggest that Creation was not perfect, and 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> | + | <point><b>Views on Divine providence</b> – Views on Divine providence might also play a role in the minimizing of miracles.  The less one views Hashem as actively involved in running the world, the less likely one is to suggest that He intervenes all the time 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.</point> |
| − | <point><b>Purpose of miracles</b></point> | + | <point><b>Purpose of miracles</b> – Abarbanel posits that miracles are brought in accord with a need</point> |
<point><b>Superiority of Moshe</b> – Another motivating factor to minimize very specific miracles relates to the declaration in Devarim 34:10-11 that Moshe's miracles were unsurpassed by any other prophet. As such, miracles such as the sun standing still, or reviving the dead, which might otherwise rival those of Moshe, might be re-interpreted. See <a href="Moshe's Epitaph – Signs and Wonders" data-aht="page">Moshe's Epitaph – Signs and Wonders</a> for elaboration.</point> | <point><b>Superiority of Moshe</b> – Another motivating factor to minimize very specific miracles relates to the declaration in Devarim 34:10-11 that Moshe's miracles were unsurpassed by any other prophet. As such, miracles such as the sun standing still, or reviving the dead, which might otherwise rival those of Moshe, might be re-interpreted. See <a href="Moshe's Epitaph – Signs and Wonders" data-aht="page">Moshe's Epitaph – Signs and Wonders</a> for elaboration.</point> | ||
<point><b>Human agency</b></point> | <point><b>Human agency</b></point> | ||
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<point><b>Mixing up of languages</b> – <multilink><a href="IbnEzraBereshitSecondCommentary11-8" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary11-7" data-aht="source">Bereshit First Commentary 11:7</a><a href="IbnEzraBereshitSecondCommentary11-8" data-aht="source">Bereshit Second Commentary 11:8</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> suggests that it is likely that the people did not begin speaking in many different languages overnight, but that the process of language development took place over multiple generations in a natural way.</point> | <point><b>Mixing up of languages</b> – <multilink><a href="IbnEzraBereshitSecondCommentary11-8" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary11-7" data-aht="source">Bereshit First Commentary 11:7</a><a href="IbnEzraBereshitSecondCommentary11-8" data-aht="source">Bereshit Second Commentary 11:8</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> suggests that it is likely that the people did not begin speaking in many different languages overnight, but that the process of language development took place over multiple generations in a natural way.</point> | ||
<point><b>Longevity of early humans</b></point> | <point><b>Longevity of early humans</b></point> | ||
| − | <point><b>Lot's Wife</b> – R"Y Bekhor Shor and | + | <point><b>Lot's Wife</b> – R"Y Bekhor Shor, Radak and Abarbanel assert that the verse is not describing the miraculous metamorphosis of Lot's wife into a salt figurine but rather how her tarrying resulted in her being caught up in the destruction of the city.  She was covered in a mound of salt from the fire and brimstone that descended on the city, just like everyone else who perished in Sedom.</point> |
<point><b>The Plagues in Egypt</b><ul> | <point><b>The Plagues in Egypt</b><ul> | ||
<li>Ibn Kaspi and <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> 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.<fn>For a more modern variation of the idea that the plagues were natural phenomenon, leading from one to another in a domino effect, see Greta Hort, “The Plagues of Egypt,” Zeitschrift für die alttestamentliche Wissenschaft 69 (1957): 84–103 and ZAW 70 (1958): 48–59.  Her article is summarized in N. Sarna, Exploring Exodus (New York, 1996): 69-73. See also, Ziony Zevit, “Three Ways to Look at the Ten Plagues,” Bible Review 6:3 (1990): 16-23 and JS Marr and CD Malloy, "An Epidemiologic Analysis of the Ten Plagues of Egypt," Caduceus 12:1 (1996): 7-24.</fn></li> | <li>Ibn Kaspi and <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> 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.<fn>For a more modern variation of the idea that the plagues were natural phenomenon, leading from one to another in a domino effect, see Greta Hort, “The Plagues of Egypt,” Zeitschrift für die alttestamentliche Wissenschaft 69 (1957): 84–103 and ZAW 70 (1958): 48–59.  Her article is summarized in N. Sarna, Exploring Exodus (New York, 1996): 69-73. See also, Ziony Zevit, “Three Ways to Look at the Ten Plagues,” Bible Review 6:3 (1990): 16-23 and JS Marr and CD Malloy, "An Epidemiologic Analysis of the Ten Plagues of Egypt," Caduceus 12:1 (1996): 7-24.</fn></li> | ||
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<li><b>Clothing</b> – 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.<fn>Ibn Ezra also raises the possibility that the manna caused less sweat than other food, leading to less wear and tear on the clothing.</fn> For further discussion of the degree to which the nation led a miraculous existence throughout the sojourn in the Wilderness, see <a href="Realia:Life in the Wilderness" data-aht="page">Life in the Wilderness</a>.</li> | <li><b>Clothing</b> – 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.<fn>Ibn Ezra also raises the possibility that the manna caused less sweat than other food, leading to less wear and tear on the clothing.</fn> For further discussion of the degree to which the nation led a miraculous existence throughout the sojourn in the Wilderness, see <a href="Realia:Life in the Wilderness" data-aht="page">Life in the Wilderness</a>.</li> | ||
</ul></point> | </ul></point> | ||
| − | |||
<point><b>Splitting the Jordan</b> – Y. Braslavy<fn>See יוסף ברסלבי, "נס כריתת הירדן (יהושע א'-ד')", בית מקרא יג, ד (תשכ"ח): 23-38.</fn> suggests that the Jordan split via natural means. The water's overflowing caused trees and the like to uproot and fall into the riverbed, effectively creating a dam which blocked the water flow below.</point> | <point><b>Splitting the Jordan</b> – Y. Braslavy<fn>See יוסף ברסלבי, "נס כריתת הירדן (יהושע א'-ד')", בית מקרא יג, ד (תשכ"ח): 23-38.</fn> suggests that the Jordan split via natural means. The water's overflowing caused trees and the like to uproot and fall into the riverbed, effectively creating a dam which blocked the water flow below.</point> | ||
<point><b>Stopping of the Sun at Givon</b> – R. Moshe ibn Chiquitilla posits that though the sun set, Hashem ensured that its light continued to reflect and provide illumination. Some modern scholars, instead, understand the verses to refer to a solar eclipse<fn>See חזי יצחק, דניאל ויינשטוב, עוזי אבנר, "'<a href="http://www.adssc.org/sites/default/files/%D7%A9%D7%9E%D7%A9%20%D7%91%D7%92%D7%91%D7%A2%D7%95%D7%9F%2016.pdf">שמש בגבעון דום וירח בעמק אילון – ליקוי חמה טבעתי ב-30 באוקטובר 1207 לפנה"ס?</a>', בית מקרא ס"א (תשע"ו): 196-238.</fn> or that the sun's positioning blinded the enemy.<fn>See A. Malamat, "Early Israelite Warfare and the Conquest of Canaan", Oxford Centre for Postgraduate Hebrew Studies (1978):19-21.</fn> 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> – R. Moshe ibn Chiquitilla posits that though the sun set, Hashem ensured that its light continued to reflect and provide illumination. Some modern scholars, instead, understand the verses to refer to a solar eclipse<fn>See חזי יצחק, דניאל ויינשטוב, עוזי אבנר, "'<a href="http://www.adssc.org/sites/default/files/%D7%A9%D7%9E%D7%A9%20%D7%91%D7%92%D7%91%D7%A2%D7%95%D7%9F%2016.pdf">שמש בגבעון דום וירח בעמק אילון – ליקוי חמה טבעתי ב-30 באוקטובר 1207 לפנה"ס?</a>', בית מקרא ס"א (תשע"ו): 196-238.</fn> or that the sun's positioning blinded the enemy.<fn>See A. Malamat, "Early Israelite Warfare and the Conquest of Canaan", Oxford Centre for Postgraduate Hebrew Studies (1978):19-21.</fn> For further elaboration, see <a href="Stopping of the Sun at Givon" data-aht="page">Stopping of the Sun at Givon</a>.</point> | ||
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<point><b>Prophecy and Nature</b></point> | <point><b>Prophecy and Nature</b></point> | ||
<point><b>National vs. individual miracles</b></point> | <point><b>National vs. individual miracles</b></point> | ||
| + | <point><b>Motivating factors</b> – As above this position, too, is motivated by</point> | ||
</opinion> | </opinion> | ||
</category> | </category> | ||
Version as of 07:02, 4 December 2018
Miracles
Exegetical Approaches
Minimized Miracles
There is an attempt to minimize the miracles mentioned in Tanakh, either by suggesting that certain seemingly supernatural phenomenon did not occur at all, or by suggesting that the events did not contravene the laws of nature.
Reduce the Number of Miracles
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.
Methods used – This approach explains away apparent miracles using a number of different methods. It reads certain stories as being allegorical or as having occurred only in dreams or in someone's mind. In other cases, it assumes that verses need to be understood metaphorically or reread in another manner. Examples of each category follow below.
Allegorical stories – The miraculous nature of certain events is eliminated by suggesting that the story in which the event occurred is only an allegory. Thus, Philo and Ralbag understand the story of the Garden of Eden to be an allegory,1 with the snake acting only as a symbol.2 As such, the serpent never talked.
Dreams – Several miracles are discounted by assuming that they occurred only in a dream and not in reality:
- Bilam's donkey – According to Rambam and Ralbag, Bilam's entire encounter with the donkey and angel only took place in a prophetic dream, so here, too, no animal spoke.
- Gidon's signs – Rambam3 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. As such, they reinterpret many stories which mention angels appearing or speaking as being prophetic dreams.4
People's perspective – In several instances an event is viewed as miraculous only due to the perceptions of the people viewing the event.
- Sun standing still – Ralbag5 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.6
- Reviving the "dead" - According to one opinion brought (and rejected) by Radak,7 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.8 Thus, though Eliyahu only resuscitated the boy,9 it was perceived as if he miraculously brought him back from the dead.
Metaphorical language – Understanding certain verses metaphorically, as poetic flourishes rather than literal statements of fact, further reduces the number of miracles in Tanakh:
- Sun standing still – R. Walfish10 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.11 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.12
Rereading: ambiguous syntax or rmeaning – At times, recognizing the ambiguity of a verse's syntax or noting a secondary meaning of a word, allows for reinterpretations that minimize miracles:
- 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 messenger13 and thus need not refer to celestial beings who supernaturally appear in physical form to man, but might instead refer to human prophets.14
- "וְהָעֹרְבִים מְבִאִים לוֹ לֶחֶם וּבָשָׂר" – Radak brings an opinion that suggests that the word "הָעֹרְבִים" in this verse should be translated as "merchants", pointing to similar usage in Yechezkel 27:28. As such, it was nt ravens, but human merchants who provided Eliyahu with food.
Immutability of nature – This desire to minimize miracles stems, in part, from a belief in the immutability of the laws of nature.15 If Hashem set the laws of nature, they should be unchanging. as He Himself says, "עֹד כׇּל יְמֵי הָאָרֶץ זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף וְיוֹם וָלַיְלָה לֹא יִשְׁבֹּתוּ" (Bereshit 8:22).16 Moreover, since natural law attests to the perfection of Hashem's Creation, any change thereof appears to suggest that Creation was not perfect, and that Hashem had not foreseen all that was necessary.17
Views on Divine providence – Views on Divine providence might also play a role in the minimizing of miracles. The less one views Hashem as actively involved in running the world, the less likely one is to suggest that He intervenes all the time 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.
Purpose of miracles – Abarbanel posits that miracles are brought in accord with a need
Superiority of Moshe – Another motivating factor to minimize very specific miracles relates to the declaration in Devarim 34:10-11 that Moshe's miracles were unsurpassed by any other prophet. As such, miracles such as the sun standing still, or reviving the dead, which might otherwise rival those of Moshe, might be re-interpreted. See Moshe's Epitaph – Signs and Wonders for elaboration.
Human agency
Reduce the Supernatural Element
Stories which mentions wondrous, seemingly unnatural events, happened in reality, but never violated the laws of nature. Divine intervention is noticeable only in the timing or extent of the phenomena.
Sources:Artapanus, R. Saadia Gaon in Ibn Ezra18, Chivi in Ibn Ezra, R. Yosef Bekhor Shor, Rambam, Radak, R. Yosef ibn Kaspi, Ralbag, Abarbanel, Shadal, R. David Zvi Hoffmann, U. Cassuto
Talking animals
- Snake in Eden – 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 that the snake did not actually speak.19
- Bilam's donkey – Shadal explains the speech of the donkey similarly, suggesting that Bilam understood its brays, not that it used human speech.
Mixing up of languages – Ibn Ezra suggests that it is likely that the people did not begin speaking in many different languages overnight, but that the process of language development took place over multiple generations in a natural way.
Longevity of early humans
Lot's Wife – R"Y Bekhor Shor, Radak and Abarbanel assert that the verse is not describing the miraculous metamorphosis of Lot's wife into a salt figurine but rather how her tarrying resulted in her being caught up in the destruction of the city. She was covered in a mound of salt from the fire and brimstone that descended on the city, just like everyone else who perished in Sedom.
The Plagues in Egypt
- 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.20
- Shadal, R. D"Z Hoffmann, and Cassuto further point out that many of the plagues are known natural phenomenon that occasionally strike Egypt,21 stating that the miracle was simply in the timing and severity of the plagues. For further elaboration, see The Plagues – Natural or Supernatural?
Splitting of Yam Suf – Rashbam, Ibn Kaspi, and various scholars cited by Shadal and U. Cassuto all point to the mention of Hashem's bringing an "easternly wind" (Shemot 14:21) as evidence that this miracle was brought through naturalistic means. The opinions in Shadal and Cassuto suggest that Yam Suf split as a natural result of the wind's role in the lowering and raising of the tide.22 For further elaboration, see Yam Suf – Natural or Supernatural?
Victory over Amalek – Rashbam maintains that Moshe's uplifted hands did not miraculously lead to victory, but rather served to boost the morale of the army. He compares it to soldiers who are encouraged by viewing their flag-bearer.
Wilderness miracles
- 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.23
- 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.24 Some modern scholars25 further attempt to explain the deaths of those who gorged on the quail in Bemibar as also being (at least partially) a natural consequence of their actions rather than a miraculous Divine punishment.26 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.27 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.
Splitting the Jordan – Y. Braslavy28 suggests that the Jordan split via natural means. The water's overflowing caused trees and the like to uproot and fall into the riverbed, effectively creating a dam which blocked the water flow below.
Stopping of the Sun at Givon – R. Moshe ibn Chiquitilla posits that though the sun set, Hashem ensured that its light continued to reflect and provide illumination. Some modern scholars, instead, understand the verses to refer to a solar eclipse29 or that the sun's positioning blinded the enemy.30 For further elaboration, see Stopping of the Sun at Givon.
Angels – This position might suggest that the ability of angels to take on a corporeal body and be seen by humans is a totally natural phenomenon, being the manner in which they were created.31
What is nature?
Existence of Magic – According to this approach, mentions of humanly operated magic in Tanakh should be understood as chicanery committed by charlatans. For example:
Prophecy and Nature
National vs. individual miracles
Motivating factors – As above this position, too, is motivated by
Supernatural Miracles
Stories of miracles should be understood literally as historical accounts of what happened.
Face Value
Miracles in Tanakh are understood to have occurred as described.
Sources:Mishna Avot, Mekhilta DeRabbi Yishmael, Sifre Devarim, Bereshit Rabbah, Pirkei DeRabbi Eliezer, R. Saadia Gaon, Ibn Ezra, Ramban, Malbim
The Snake in the Garden of Eden – 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.
Stories of Angels – 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.32
The Plagues in Egypt – Malbim explicitly states that the plagues were supernatural, and that various details in the story prevent one from understanding the plagues to have been caused by a natural chain of cause and effect. For further elaboration, see The Plagues – Natural or Supernatural?
Bilam's Donkey – According to Ibn Ezra, Bilam's donkey actually spoke, and Hashem miraculously intervened to allow this.
Stopping of the Sun at Givon – 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 Stopping of the Sun at Givon.
Manna and Quail
Divine Providence – 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.
- 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.
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.
Divine providence
Angels – According to Rambam and Ralbag, angels are incorporeal beings whose physical manifestation to man would be a violation of the laws of nature. As such, they reinterpret all stories which mention angels appearing or speaking as being prophetic dreams. [Rambam does not reinterpret other apparent miracles in the same fashion, probably because other miracles in Tanakh have practical results which can not be explained if they merely took place in a dream. Since the only purpose of angels appearing is to convey information; this can be accomplished via a prophetic vision, which he undersatnds to be a natural phenomenon.[ie natural laws do allow Hashem to influence the world through prophecy and dreams]
- According to Rambam, Avraham's did not receive any guests in reality, but rather the whole story happened in a prophetic vision. Ibn Kaspi and Abarbanel elaborate on this, explaining the angels' appearance to Lot in the following chapter as either a continuation of Avraham's vision, or a separate dream of Lot. For further detail, see the Divine Prophecy approach of Avraham's Guests – Angels or Men?
- According to Rambam, Yaakov's various encounters with angels all happened in a dream.33
Magic – The Mishna in Avot lists evil spirits (מזיקין) among the objects created during twilight. This would mean that non-divine magic is considered a part of nature, planned during creation
Embellished
Many of the miracles described n Tanakh are embellished, and described as even more miraculous than they originally seem.
