Difference between revisions of "Philosophy:Miracles/2"
m |
m |
||
Line 13: | Line 13: | ||
<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="PhiloQuestionsandAnswersonGenesisI31" data-aht="source">Philo</a><a href="PhiloQuestionsandAnswersonGenesisI31" data-aht="source">Questions and Answers on Genesis I 31</a><a href="PhiloOntheCreation156-166" data-aht="source">On the Creation 156-166</a><a href="PhiloAllegoricalInterpretationII71-78" data-aht="source">Allegorical Interpretation II 71-78</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>, <multilink><a href="RambamHilkhotMelakhim12-1" data-aht="source">Rambam</a><a href="RambamHilkhotMelakhim12-1" data-aht="source">Hilkhot Melakhim 12:1</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink></mekorot> | <mekorot><multilink><a href="PhiloQuestionsandAnswersonGenesisI31" data-aht="source">Philo</a><a href="PhiloQuestionsandAnswersonGenesisI31" data-aht="source">Questions and Answers on Genesis I 31</a><a href="PhiloOntheCreation156-166" data-aht="source">On the Creation 156-166</a><a href="PhiloAllegoricalInterpretationII71-78" data-aht="source">Allegorical Interpretation II 71-78</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>, <multilink><a href="RambamHilkhotMelakhim12-1" data-aht="source">Rambam</a><a href="RambamHilkhotMelakhim12-1" data-aht="source">Hilkhot Melakhim 12:1</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink></mekorot> | ||
− | <point><b>Methods used to reinterpret apparent miracles</b> – This approach explains away apparent miracles using a number of different methods. It reads certain stories as being allegorical and others as having  occurred only in dreams or in someone's mind.  In other cases it assumes that verses need | + | <point><b>Methods used to reinterpret apparent miracles</b> – This approach explains away apparent miracles using a number of different methods. It reads certain stories as being allegorical and others 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.</point> |
− | <point><b> | + | <point><b>Allegorical stories</b> – The miraculous nature of certain events is eliminated by suggesting that the story in which the event occurred is only an allegory.<br/> |
+ | <ul> | ||
<li><b>The Snake in Eden</b> – <multilink><a href="PhiloQuestionsandAnswersonGenesisI31" data-aht="source">Philo</a><a href="PhiloQuestionsandAnswersonGenesisI31" data-aht="source">Questions and Answers on Genesis I 31</a><a href="PhiloOntheCreation156-166" data-aht="source">On the Creation 156-166</a><a href="PhiloAllegoricalInterpretationII71-78" data-aht="source">Allegorical Interpretation II 71-78</a><a href="Philo" data-aht="parshan">About Philo</a></multilink> and <multilink><a href="RalbagBereshitBeurHaMilot3" 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="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="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> understand the story of the Garden of Eden to be an allegory,<fn>Rambam alludes to this possibility as well. [See Moreh Nevukhim 2:30 and Abarbanel's understanding of the passage.]</fn> with the snake acting only as a symbol.<fn>Accoring to Philo he symbolizes pleasure and vice, while according to Ralbag he represents the "כח הדמיוני".</fn> As such, the serpent never talked.</li> | <li><b>The Snake in Eden</b> – <multilink><a href="PhiloQuestionsandAnswersonGenesisI31" data-aht="source">Philo</a><a href="PhiloQuestionsandAnswersonGenesisI31" data-aht="source">Questions and Answers on Genesis I 31</a><a href="PhiloOntheCreation156-166" data-aht="source">On the Creation 156-166</a><a href="PhiloAllegoricalInterpretationII71-78" data-aht="source">Allegorical Interpretation II 71-78</a><a href="Philo" data-aht="parshan">About Philo</a></multilink> and <multilink><a href="RalbagBereshitBeurHaMilot3" 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="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="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> understand the story of the Garden of Eden to be an allegory,<fn>Rambam alludes to this possibility as well. [See Moreh Nevukhim 2:30 and Abarbanel's understanding of the passage.]</fn> with the snake acting only as a symbol.<fn>Accoring to Philo he symbolizes pleasure and vice, while according to Ralbag he represents the "כח הדמיוני".</fn> As such, the serpent never talked.</li> | ||
</ul></point> | </ul></point> | ||
− | <point><b> | + | <point><b>Dreams</b> – Several miracles are discounted by suggesting that they occurred only in dreams.<br/> |
<ul> | <ul> | ||
<li><b>Bilam's donkey</b> – According to <multilink><a href="RambamMorehNevukhim242" 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> and <multilink><a href="RalbagBemidbar22-21" 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="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="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>, Bilam's entire encounter with the donkey and angel only took place in a prophetic dream, so here, too, no animal spoke.</li> | <li><b>Bilam's donkey</b> – According to <multilink><a href="RambamMorehNevukhim242" 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> and <multilink><a href="RalbagBemidbar22-21" 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="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="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>, Bilam's entire encounter with the donkey and angel only took place in a prophetic dream, so here, too, no animal spoke.</li> | ||
<li><b>Gidon's signs</b> – <multilink><a href="RambamMorehNevukhim246" 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><fn>See also Ralbag, though he also raises the possibility that they took place in reality or via a prophet.</fn> asserts that the signs performed for Gidon with the wet and dry fleece took place only in a dream.</li> | <li><b>Gidon's signs</b> – <multilink><a href="RambamMorehNevukhim246" 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><fn>See also Ralbag, though he also raises the possibility that they took place in reality or via a prophet.</fn> asserts that the signs performed for Gidon with the wet and dry fleece took place only in a dream.</li> | ||
− | <li><b>Physical manifestations of angels</b> –</li> | + | <li><b>Physical manifestations of angels</b> – 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 all stories which mention angels appearing or speaking as being prophetic dreams. See, for instance, </li> |
</ul></point> | </ul></point> | ||
<point><b>People's perspective</b> – In several instances an event is viewed as miraculous only due to the perceptions of the people viewing the event.<br/> | <point><b>People's perspective</b> – In several instances an event is viewed as miraculous only due to the perceptions of the people viewing the event.<br/> | ||
<ul> | <ul> | ||
− | <li> | + | <li><b>Sun standing still</b> – <multilink><a href="RalbagYehoshua10-12-13" data-aht="source">Ralbag</a><a href="RalbagYehoshua10-12-13" data-aht="source">Yehoshua 10:12-13</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><fn>See also Rambam as understood by Efodi and R. Moshe of Narbonne.</fn> 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.<fn>It is possible that the same idea is not suggested by the boy revived by Elisha since in that story the verse explicitly states, "וַיָּמֹת" . Even if this was taken to refer only to lack of breath, since significant time passes between the boy's death and the arrival of Elisha, CPR would have no longer been effective regardless. See, though, Rambam Moreh Nevukhim 1:42, who suggest sthat the verb "וַיָּמֹת" might also refer to a severe sickness adn not actual death, in which case this story , too, can be explained as Elisha curing the boy rather than reviving him from the dead. [It should be noted, however, that Rambam himself does not say this.]</fn></li> |
<li><b>Reviving the "dead"</b> - According to one opinion in <multilink><a href="RadakMelakhimI17-17" data-aht="source">Radak</a><a href="RadakMelakhimI17-17" data-aht="source">Melakhim I 17:17</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, 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.<fn>He suggests that the language "עַד אֲשֶׁר לֹא נוֹתְרָה בּוֹ נְשָׁמָה" does not mean that the boy died. He compares it to the similar metaphoric language in Daniel 10:17, "וַאֲנִי מֵעַתָּה לֹא יַעֲמׇד בִּי כֹחַ וּנְשָׁמָה לֹא נִשְׁאֲרָה בִי", where it is clear that Daniel is not trying to say that he had literally died.</fn>  Eliyahu, thus, did not miraculously bring him back from the dead but rather resuscitated him.<fn>It is possible that the same idea is not suggested by the boy revived by Elisha since in that story the verse explicitly states, "וַיָּמֹת" .  Even if this was taken to refer only to lack of breath, since significant time passes between the boy's death and the arrival of Elisha, CPR would have no longer been effective regardless. See, though, Rambam Moreh Nevukhim 1:42, who suggest sthat the verb "וַיָּמֹת" might also refer to a severe sickness adn not actual death, in which case this story , too, can be explained as Elisha curing the boy rather than reviving him from the dead. [It should be noted, however, that Rambam himself does not say this.]</fn></li> | <li><b>Reviving the "dead"</b> - According to one opinion in <multilink><a href="RadakMelakhimI17-17" data-aht="source">Radak</a><a href="RadakMelakhimI17-17" data-aht="source">Melakhim I 17:17</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, 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.<fn>He suggests that the language "עַד אֲשֶׁר לֹא נוֹתְרָה בּוֹ נְשָׁמָה" does not mean that the boy died. He compares it to the similar metaphoric language in Daniel 10:17, "וַאֲנִי מֵעַתָּה לֹא יַעֲמׇד בִּי כֹחַ וּנְשָׁמָה לֹא נִשְׁאֲרָה בִי", where it is clear that Daniel is not trying to say that he had literally died.</fn>  Eliyahu, thus, did not miraculously bring him back from the dead but rather resuscitated him.<fn>It is possible that the same idea is not suggested by the boy revived by Elisha since in that story the verse explicitly states, "וַיָּמֹת" .  Even if this was taken to refer only to lack of breath, since significant time passes between the boy's death and the arrival of Elisha, CPR would have no longer been effective regardless. See, though, Rambam Moreh Nevukhim 1:42, who suggest sthat the verb "וַיָּמֹת" might also refer to a severe sickness adn not actual death, in which case this story , too, can be explained as Elisha curing the boy rather than reviving him from the dead. [It should be noted, however, that Rambam himself does not say this.]</fn></li> | ||
</ul></point> | </ul></point> | ||
Line 34: | Line 35: | ||
</ul></point> | </ul></point> | ||
<point><b>New reading of verses</b> – According to Ralbag the phrase "וַתְּהִי נְצִיב מֶלַח" refers not to Lot's wife but to the land which she witnessed become a mound of salt. For elaboration, see <a href="Lot's Wife and Her Fate" data-aht="page">Lot's Wife and Her Fate</a>.</point> | <point><b>New reading of verses</b> – According to Ralbag the phrase "וַתְּהִי נְצִיב מֶלַח" refers not to Lot's wife but to the land which she witnessed become a mound of salt. For elaboration, see <a href="Lot's Wife and Her Fate" data-aht="page">Lot's Wife and Her Fate</a>.</point> | ||
− | |||
<point><b>Mutable Nature</b> – According to Rambam, nature is immutable, and therefore Hashem does not perform miracles (since this would violate nature's immutability), and will not perform world-changing miracles even in the end of days.</point> | <point><b>Mutable Nature</b> – According to Rambam, nature is immutable, and therefore Hashem does not perform miracles (since this would violate nature's immutability), and will not perform world-changing miracles even in the end of days.</point> | ||
<point><b>Divine providence</b></point> | <point><b>Divine providence</b></point> | ||
Line 40: | Line 40: | ||
<point><b>Human agency</b></point> | <point><b>Human agency</b></point> | ||
</opinion> | </opinion> | ||
− | <opinion> | + | <opinion name="Uitilize Natural Law"> |
+ | Remove Supernatural Nature | ||
<p>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.</p> | <p>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.</p> | ||
<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="RalbagYehoshua10-12-13" data-aht="source">Yehoshua 10:12-13</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="RalbagBereshitBeurHaParashah32-23-32" data-aht="source">Bereshit Beur HaParashah 32:23-32</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="RalbagYehoshua10-12-13" data-aht="source">Yehoshua 10:12-13</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="RalbagBereshitBeurHaParashah32-23-32" data-aht="source">Bereshit Beur HaParashah 32:23-32</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> |
Version as of 14:25, 3 December 2018
Miracles
Exegetical Approaches
Minimized Miracles
There is an attempt to minimize miracles 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 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.
- 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 all stories which mention angels appearing or speaking as being prophetic dreams. See, for instance,
- Sun standing still – Ralbag4 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.5
- Reviving the "dead" - According to one opinion in Radak, 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.6 Eliyahu, thus, did not miraculously bring him back from the dead but rather resuscitated him.7
- Sun standing still – R. Walfish8 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.9 For elaboration on this positions, 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 actual changes in the behavior of animals.10
Remove Supernatural Nature
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.
- According to certain explanations of Rambam, the magnitude of the victory caused the day to seem to be longer than usual in the Israelite perception, despite no celestial changes having occurred.
- Similarly, according to Ralbag, the day did not change, but rather the victory was so fast that it is described metaphorically as the sun standing still.
- Various modern scholars give other natural explanations for the miracle, such as the sun's position blinding the enemy,13 or a solar eclipse.14
- Radak cites R. Shemuel b. Chofni who states that the witch of Ein Dor pretended to be Shemuel, and gives a natural explanation for how she was able to give an accurate "prophecy".
- Shadal gives a natural explanation for Paroh's mages turning their staves into snakes.
Supernatural Miracles
Stories of miracles should be understood literally as historical accounts of what happened.
Miracles are Momentary Divine Interventions
When a miracle is needed, Hashem directly intervenes in nature, momentarily violating or suspending the laws of nature.
- Ramban views miracles as proof that nature is not unchanging, and therefore that the belief in the eternity of the world is falsse.
- All miracles were preordained during creation, and the laws of nature contain specific exceptions for each and every miracle.
- 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.18
Miracles are Preprogrammed Divine Interventions
All miracles were preordained during creation, and the laws of nature contain specific exceptions for each and every miracle.