Difference between revisions of "Stopping of the Sun at Givon/2"
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<li><b>Distinct phenomena</b> – Radak, however, implies that Yehoshua prayed for both extended sunlight, and later extended moonlight.  The daylight hours only lasted as long as the longest day, so it was necessary for the moon, too, to shine more than usual.</li> | <li><b>Distinct phenomena</b> – Radak, however, implies that Yehoshua prayed for both extended sunlight, and later extended moonlight.  The daylight hours only lasted as long as the longest day, so it was necessary for the moon, too, to shine more than usual.</li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Comparison to Moshe's miracles</b> | + | <point><b>Comparison to Moshe's miracles</b><ul> |
| + | <li>The Bavli<fn>See both Bavli Taanit and Bavli Avodah Zarah.</fn> asserts that this miracle of Yehoshua did not surpass those of Moshe, since the sun stood still for Moshe as well.  Though this is not explicit in Torah it is hinted to.<fn>R. Shemuel b. Nachmani suggests that the usage of the word "תֵּת" in both Devarim 2:25 and Yehoshua 10:12, teaches the reader to compare the two and learn that the miracle which is explicit by Yehoshua also occurred in the time of Moshe. [This opinion is attributed to R. Yochanan in Bavli Avodah Zarah.] It is somewhat difficult, however, to suggest that if such a great wonder had happened under Moshe's leadership that the Torah would not have recorded it explicitly.</fn></li> | ||
| + | </ul> | ||
| + | <ul> | ||
| + | <li>According to Abarbanel, Moshe's uniqueness as prophet lay not in which miracles he wrought, but the manner in which he did so. As opposed to Yehoshua, Moshe could bring miracles without needing to first pray.  Moreover, Abarbanel claims that since miracles occur out of necessity, they can not be used to determine the stature of a prophet.<fn>Had Moshe needed the sun to stand still, it would have done so for him as well.</fn></li> | ||
| + | </ul></point> | ||
<point><b>הִיא כְתוּבָה עַל סֵפֶר הַיָּשָׁר</b></point> | <point><b>הִיא כְתוּבָה עַל סֵפֶר הַיָּשָׁר</b></point> | ||
<point><b>"וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו"</b></point> | <point><b>"וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו"</b></point> | ||
Version as of 01:18, 25 July 2016
Stopping of the Sun at Givon
Exegetical Approaches
Supernatural: Literal Stoppage
Hashem wrought a miracle in which the celestial spheres stopped their movement, causing a lengthening of the daylight hours.
Sources:Ben Sira, Bavli Taanit, Bavli Avodah Zarah, Bereshit Rabbah, Pirkei DeRabbi Eliezer, R. Yehuda ibn Balaam, Radak, R. Asher Crescas, Abarbanel, Malbim
Miracles and nature – These sources are comfortable with Hashem suspending natural order, even when there might have been alternative methods of accomplishing the same goal.
Were Yehoshua's words a request or praise? According to this position, Yehoshua's words were a prayer to Hashem, said in the midst of battle.
Need for the Miracle – These commentators differ in how they explain why a miracles was necessary, especially in light of the earlier Divine intervention in the battle in the form of heavenly hail stones:
- Prevent Shabbat desecration – Pirkei DeRabbi Eliezer suggests that the battle took place on a Friday and that Yehoshua requested that the day be lengthened so that the nation would not need to desecrate Shabbat so as to finish the battle.
- Sanctify Hashem – Malbim agrees that the miracle was not needed for strategic purposes, claiming instead that Yehoshua's sole goal was to ensure that the nation knew "that Hashem was fighting for Israel". The obvious miracle left them no doubt that Hashem was on their side.
- Finish the battle – Abarbanel, in contrast, assumes that the miracle was needed to totally vanquish the Canaanites ("עַד יִקֹּם גּוֹי אֹיְבָיו"). He does not elaborate, only pointing out how light was required in order to chase and kill off enemy soldiers. However, it is likely that Yehoshua was trying to prevent them from reaching the safety of their walled cities by nightfall.1
Sun versus moon?
- Two halves of a whole – According to R. Yosef Kara, the main part of the miracle was the sun standing still; the moon simply followed suit, waiting for the sun to set before it moved.
- Distinct phenomena – Radak, however, implies that Yehoshua prayed for both extended sunlight, and later extended moonlight. The daylight hours only lasted as long as the longest day, so it was necessary for the moon, too, to shine more than usual.
Comparison to Moshe's miracles
- The Bavli2 asserts that this miracle of Yehoshua did not surpass those of Moshe, since the sun stood still for Moshe as well. Though this is not explicit in Torah it is hinted to.3
- According to Abarbanel, Moshe's uniqueness as prophet lay not in which miracles he wrought, but the manner in which he did so. As opposed to Yehoshua, Moshe could bring miracles without needing to first pray. Moreover, Abarbanel claims that since miracles occur out of necessity, they can not be used to determine the stature of a prophet.4
הִיא כְתוּבָה עַל סֵפֶר הַיָּשָׁר
"וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו"
Hypernatural: Sunlight Extended
Sources:R. Moshe ibn Chiquitilla, Rambam according to Abarbanel, R. Shelomo b. R. Yuda, ?Hoil Moshe
