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</b> – This approach explains away apparent miracles using a number of different methods. It reads certain stories as being allegorical | + | <point><b>Methods used</b> – 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.</point> |
<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/> | <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> | <ul> | ||
Line 22: | Line 22: | ||
<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> – 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 | + | <li><b>Physical manifestations of angels</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 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.<fn>Though Rambam takes this approach almost across the board, in many cases Ralbag alternatively suggest that the so-called angels are merely prophets; see below. </fn> See, for instance, Rambam's understanding of the three "angels" which visit Avraham in <a href="Avraham's Guests – Angels or Men" data-aht="page">Avraham's Guests – Angels or Men </a>and Ralbag's explanation of the story of Yaakov's wrestling with the "angel" in  <a href="Wrestling With Angels and Men" data-aht="page">Wrestling With Angels and Men</a>.</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/> | ||
Line 31: | Line 31: | ||
<point><b>Metaphorical language</b> – Understanding certain verses metaphorically, as poetic flourishes rather than literal statements of fact, further reduces the number of miracles in Tanakh:<br/> | <point><b>Metaphorical language</b> – Understanding certain verses metaphorically, as poetic flourishes rather than literal statements of fact, further reduces the number of miracles in Tanakh:<br/> | ||
<ul> | <ul> | ||
− | <li><b>Sun standing still</b> – R. Walfish<fn>See R. Walfish, "עיון בפרשת עצירת השמש בגבעון", Megadim 38 (2003):43-52.</fn> 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.<fn>She compares it to Devorah's statement, "מִן שָׁמַיִם נִלְחָמוּ הַכּוֹכָבִים מִמְּסִלּוֹתָם נִלְחֲמוּ עִם סִיסְרָא" in Shofetim 5:20. Just as this verse is not read literally to mean that the stars actually fought with Sisera, so, too, Yehoshua did not mean that the sun actually stopped in its tracks. Both are merely poetic flourishes.</fn> For elaboration | + | <li><b>Sun standing still</b> – R. Walfish<fn>See R. Walfish, "עיון בפרשת עצירת השמש בגבעון", Megadim 38 (2003):43-52.</fn> 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.<fn>She compares it to Devorah's statement, "מִן שָׁמַיִם נִלְחָמוּ הַכּוֹכָבִים מִמְּסִלּוֹתָם נִלְחֲמוּ עִם סִיסְרָא" in Shofetim 5:20. Just as this verse is not read literally to mean that the stars actually fought with Sisera, so, too, Yehoshua did not mean that the sun actually stopped in its tracks. Both are merely poetic flourishes.</fn> For elaboration, see <a href="Stopping of the Sun at Givon" data-aht="page">Stopping of the Sun at Givon</a>.]</li> |
<li><b>Miracles in the End of Days</b> – According to <multilink><a href="RambamHilkhotMelakhim12-1" data-aht="source">Rambam</a><a href="RambamCommentaryontheMishnaAvot5-6" data-aht="source">Commentary on the Mishna Avot 5:6</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>, the prophecies regarding changes in nature in the end of days, such as <a href="Yeshayahu11-6-7" data-aht="source">Yeshayahu 11:6-7</a>, should be understood metaphorically as referring to world peace, and not actual changes in the behavior of animals.<fn>For similar examples, see also <multilink><a href="ShadalYeshayahu40-3" 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="ShadalYeshayahu40-3" data-aht="source">Yeshayahu 40:3</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> on <a href="Yeshayahu40-3-5" data-aht="source">Yeshayahu 40:3-5</a> and <multilink><a href="RadakYeshayahu49-11" 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="RadakMelakhimI17-17" 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> on <a href="Yeshayahu49-11" data-aht="source">Yeshayahu 49:11</a>.</fn></li> | <li><b>Miracles in the End of Days</b> – According to <multilink><a href="RambamHilkhotMelakhim12-1" data-aht="source">Rambam</a><a href="RambamCommentaryontheMishnaAvot5-6" data-aht="source">Commentary on the Mishna Avot 5:6</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>, the prophecies regarding changes in nature in the end of days, such as <a href="Yeshayahu11-6-7" data-aht="source">Yeshayahu 11:6-7</a>, should be understood metaphorically as referring to world peace, and not actual changes in the behavior of animals.<fn>For similar examples, see also <multilink><a href="ShadalYeshayahu40-3" 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="ShadalYeshayahu40-3" data-aht="source">Yeshayahu 40:3</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> on <a href="Yeshayahu40-3-5" data-aht="source">Yeshayahu 40:3-5</a> and <multilink><a href="RadakYeshayahu49-11" 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="RadakMelakhimI17-17" 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> on <a href="Yeshayahu49-11" data-aht="source">Yeshayahu 49:11</a>.</fn></li> | ||
</ul></point> | </ul></point> | ||
− | <point><b> | + | <point><b>Rereading: Ambiguous syntax and definitions</b> – At times, noting a secondary meaning of a word, or recognizing the ambiguity of a verse's syntax allows for reinterpretations that minimize miracles:<br/> |
− | <li>Lot's wife – According to Ralbag the phrase "וַתְּהִי נְצִיב מֶלַח" | + | <ul> |
+ | <li><b>Lot's wife</b> – 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 <a href="Lot's Wife and Her Fate" data-aht="page">Lot's Wife and Her Fate</a>.</li> | ||
+ | <li><b>"מלאכים</b>" – Ralbag points out that the word "מלאך" merely means a messenger and thus need not refer to celestial beings (who supernaturally appear in physical form to man) but might instead refer to human prophets.</li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>Mutable Nature</b> | + | <point><b>Mutable Nature</b></point> |
<point><b>Divine providence</b></point> | <point><b>Divine providence</b></point> | ||
<point><b>Purpose of miracles</b></point> | <point><b>Purpose of miracles</b></point> | ||
Line 51: | Line 53: | ||
</ul></point> | </ul></point> | ||
<point><b>Mixing up of languages</b></point> | <point><b>Mixing up of languages</b></point> | ||
+ | <point><b>Longevity of early humans</b></point> | ||
<point><b>The Plagues in Egypt</b> – R"Y 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. Shadal, R. D"Z Hoffmann, and Cassuto all give natural explanations to various plagues, stating that the miracle was simply in the timing and severity of the plagues. For further elaboration, see <a href="The Plagues – Natural or Supernatural" data-aht="page">The Plagues – Natural or Supernatural?</a></point> | <point><b>The Plagues in Egypt</b> – R"Y 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. Shadal, R. D"Z Hoffmann, and Cassuto all give natural explanations to various plagues, stating that the miracle was simply in the timing and severity of the plagues. For further elaboration, see <a href="The Plagues – Natural or Supernatural" data-aht="page">The Plagues – Natural or Supernatural?</a></point> | ||
<point><b>Splitting of Yam Suf</b> – According to R"Y ibn Kaspi, various scholars cited by Shadal, and U. Cassuto, Yam Suf split as a natural result of the wind mentioned in Shemot 14:21 and the tides. Artapanus as cited by Eusebius and Chivi as cited by Ibn Ezra take this a step further, and state that the entire miracle was just a matter of Moshe knowing the tide schedule. For further elaboration, see <a href="Yam Suf – Natural or Supernatural" data-aht="page">Yam Suf – Natural or Supernatural?</a></point> | <point><b>Splitting of Yam Suf</b> – According to R"Y ibn Kaspi, various scholars cited by Shadal, and U. Cassuto, Yam Suf split as a natural result of the wind mentioned in Shemot 14:21 and the tides. Artapanus as cited by Eusebius and Chivi as cited by Ibn Ezra take this a step further, and state that the entire miracle was just a matter of Moshe knowing the tide schedule. For further elaboration, see <a href="Yam Suf – Natural or Supernatural" data-aht="page">Yam Suf – Natural or Supernatural?</a></point> | ||
Line 75: | Line 78: | ||
<category>Supernatural Miracles | <category>Supernatural Miracles | ||
<p>Stories of miracles should be understood literally as historical accounts of what happened.</p> | <p>Stories of miracles should be understood literally as historical accounts of what happened.</p> | ||
− | <opinion | + | <opinion>Face Value |
− | Face Value | + | <p>Miracles in Tanakh are understood to have occurred as described.</p> |
− | <p> | ||
<mekorot><multilink><a href="MishnaAvot5-6" data-aht="source">Mishna Avot</a><a href="MishnaAvot5-6" data-aht="source">Avot 5:6</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>, <multilink><a href="MekhiltaDeRabbiYishmaelShemot16-32" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaDeRabbiYishmaelShemot16-32" data-aht="source">Shemot 16:32</a><a href="Mekhilta DeRabbi Yishmael Shemot" data-aht="parshan">About Mekhilta DeRabbi Yishmael Shemot</a></multilink>, <multilink><a href="SifreDevarim33-21" data-aht="source">Sifre Devarim</a><a href="SifreDevarim33-21" data-aht="source">33:21</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink>, <multilink><a href="BereshitRabbah5-5-6" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah5-5-6" data-aht="source">5:5-6</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="PirkeiDeRabbiEliezer52" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDeRabbiEliezer52" data-aht="source">52</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, <multilink><a href="RSaadiaGaonCommentaryBereshit3-1" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonCommentaryBereshit3-1" data-aht="source">Commentary Bereshit 3:1</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="IbnEzraBereshitFirstCommentary3-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary3-1" data-aht="source">Bereshit First Commentary 3:1</a><a href="IbnEzraBereshitSecondCommentary3-1" data-aht="source">Bereshit Second Commentary 3:1</a><a href="IbnEzraBemidbar22-28" data-aht="source">Bemidbar 22:28</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>,  <multilink><a href="RambanShemot13-16" data-aht="source">Ramban</a><a href="RambanBereshit6-19" data-aht="source">Bereshit 6:19</a><a href="RambanBereshit18-19" data-aht="source">Bereshit 18:19</a><a href="RambanShemot6-2" data-aht="source">Shemot 6:2</a><a href="RambanShemot13-16" data-aht="source">Shemot 13:16</a><a href="RambanVayikra26-11" data-aht="source">Vayikra 26:11</a><a href="RambanBemidbar11-22" data-aht="source">Bemidbar 11:22</a><a href="RambanDevarim11-13" data-aht="source">Devarim 11:13</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="MalbimShemot7-25" data-aht="source">Malbim</a><a href="MalbimShemot7-25" data-aht="source">Shemot 7:25</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink></mekorot> | <mekorot><multilink><a href="MishnaAvot5-6" data-aht="source">Mishna Avot</a><a href="MishnaAvot5-6" data-aht="source">Avot 5:6</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>, <multilink><a href="MekhiltaDeRabbiYishmaelShemot16-32" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaDeRabbiYishmaelShemot16-32" data-aht="source">Shemot 16:32</a><a href="Mekhilta DeRabbi Yishmael Shemot" data-aht="parshan">About Mekhilta DeRabbi Yishmael Shemot</a></multilink>, <multilink><a href="SifreDevarim33-21" data-aht="source">Sifre Devarim</a><a href="SifreDevarim33-21" data-aht="source">33:21</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink>, <multilink><a href="BereshitRabbah5-5-6" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah5-5-6" data-aht="source">5:5-6</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="PirkeiDeRabbiEliezer52" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDeRabbiEliezer52" data-aht="source">52</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, <multilink><a href="RSaadiaGaonCommentaryBereshit3-1" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonCommentaryBereshit3-1" data-aht="source">Commentary Bereshit 3:1</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="IbnEzraBereshitFirstCommentary3-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary3-1" data-aht="source">Bereshit First Commentary 3:1</a><a href="IbnEzraBereshitSecondCommentary3-1" data-aht="source">Bereshit Second Commentary 3:1</a><a href="IbnEzraBemidbar22-28" data-aht="source">Bemidbar 22:28</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>,  <multilink><a href="RambanShemot13-16" data-aht="source">Ramban</a><a href="RambanBereshit6-19" data-aht="source">Bereshit 6:19</a><a href="RambanBereshit18-19" data-aht="source">Bereshit 18:19</a><a href="RambanShemot6-2" data-aht="source">Shemot 6:2</a><a href="RambanShemot13-16" data-aht="source">Shemot 13:16</a><a href="RambanVayikra26-11" data-aht="source">Vayikra 26:11</a><a href="RambanBemidbar11-22" data-aht="source">Bemidbar 11:22</a><a href="RambanDevarim11-13" data-aht="source">Devarim 11:13</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="MalbimShemot7-25" data-aht="source">Malbim</a><a href="MalbimShemot7-25" data-aht="source">Shemot 7:25</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink></mekorot> | ||
<point><b>The Snake in the Garden of Eden</b> – R. Saadia Gaon gives an extensive explanation of how Hashem took a regular snake, and miraculously changed it's nature to be humanoid, with human intelligence, understanding of morality, and the ability to speak.</point> | <point><b>The Snake in the Garden of Eden</b> – R. Saadia Gaon gives an extensive explanation of how Hashem took a regular snake, and miraculously changed it's nature to be humanoid, with human intelligence, understanding of morality, and the ability to speak.</point> | ||
Line 100: | Line 102: | ||
<point><b>Magic</b> – 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</point> | <point><b>Magic</b> – 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</point> | ||
</opinion> | </opinion> | ||
− | <opinion | + | <opinion>Embellished |
− | Embellished | + | <p>Many of the miracles described n Tanakh are embellished, and described as even more miraculous than they originally seem.</p> |
− | <p> | + | <mekorot></mekorot> |
− | <mekorot | ||
</opinion> | </opinion> | ||
</category> | </category> |
Version as of 22:55, 3 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 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 many stories which mention angels appearing or speaking as being prophetic dreams.4 See, for instance, Rambam's understanding of the three "angels" which visit Avraham in Avraham's Guests – Angels or Men and Ralbag's explanation of the story of Yaakov's wrestling with the "angel" in Wrestling With Angels and Men.
- 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 in 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 Eliyahu, thus, did not miraculously bring him back from the dead but rather resuscitated him.9
- 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 actual changes in the behavior of animals.12
- 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 messenger and thus need not refer to celestial beings (who supernaturally appear in physical form to man) but might instead refer to human prophets.
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.
- 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 the snake did not actually speak.14
- Bilam's donkey – Shadal explains the speech of the donkey similarly, suggesting that Bilam understood its brays, not that it used human speech.
- R"Y Bekhor Shor and Ralbag understand Avraham's guests to be human prophets, and not divine angels. Thus, they avoid the necessity of a physical manifestation of angels. For more detail, see the Humans approach of Avraham's Guests – Angels or Men?
- Ralbag states that Yaakov fought with an angel only in a dream, but that the dream caused Yaakov's thigh to be sore when he awoke in the morning. Alternatively, one can explain that Yaakov fought with a human assassin sent by Esav. For further elaboration, see Wrestling With Angels and Men.
- R. Saadia, as cited by Ibn Ezra, views angels as a perfectly natural phenomenon, which does not require further explanation to make it match the laws of nature (and can, in fact, be used to rationally explain other stories). In contrast, Ralbag views angels as unnatural, and finds alternative explanations19 to all mentions of such.
- 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.
Face Value
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.
- 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.21
Embellished
Many of the miracles described n Tanakh are embellished, and described as even more miraculous than they originally seem.