Stopping of the Sun at Givon/2

Stopping of the Sun at Givon

Exegetical Approaches

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Full Miracle: Literal Stoppage

Hashem wrought a miracle in which the celestial spheres stopped in their paths, increasing the number of daylight hours.

Sources:Ben Sira46:1-7About Ben Sira, Bavli TaanitTaanit 19b-20aAbout the Bavli, Bavli Avodah ZarahAvodah Zarah 25aAbout the Bavli, Bereshit Rabbah5:5About Bereshit Rabbah, Pirkei DeRabbi Eliezer52About Pirkei DeRabbi Eliezer, R. Yehuda ibn BalaamYehoshua 10:12About R. Yehuda ibn Balaam, RambamCommentary on the Mishna Avot 5:5Moreh Nevukhim 2:35About R. Moshe b. Maimon according to R. Asher CrescasR. Asher Crescas, Commentary on Moreh Nevukhim 2:35,¹  R. Yosef KaraYehoshua 10:12-14About R. Yosef Kara, RadakYehoshua 10:12-14About R. David Kimchi, R. Chasdai CrescasOhr Hashem 2:4:3About R. Chasdai Crescas, Abarbanel, Malbim

Miracles and nature – These sources are comfortable with the idea that Hashem suspends the natural order. 

• Abarbanel claims that Hashem can mold all of his creations to His will.  As such, the laws of nature are not immutable, but can be bent to Hashem's desires. 
• Bereshit Rabbah, in contrast, implies that miracles were built into the very laws of nature.  In the very beginning of time, Hashem already commanded that there were to be certain exceptions to natural law.

"שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם": request or praise? According to most of these sources, Yehoshua's words were a prayer to Hashem, requesting aid in the midst of battle.² The verse is understood according to its simple sense, that Yehoshua was asking that the sun literally stand still.‎³

Need for the Miracle – These commentators differ in how they explain why such a miracles was necessary if Hashem had already intervened in the battle by sending 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").  It is likely that Yehoshua was trying to prevent them from reaching the safety of their walled cities by nightfall.⁴
• Increase belief – Abarbanel adds that since the victory could have been achieved in other ways, there had to be another motive for Hashem to agree to suspend natural order to such a large degree.⁵  He suggests that Hashem recognized that stopping the sun would instill belief in Him as Creator of all, above nature and the heavenly spheres.⁶

Role of the moon – These sources differ in how they view the relationship between the roles of the sun and moon in the miracle: 

• Two halves of a whole – According to Ibn Balaam, R. Yosef Kara, R. Crescas, and Abarbanel the phrases "שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם" and "יָרֵחַ בְּעֵמֶק אַיָּלוֹן" refer to two halves of the same miracle.  R"Y Kara explains that Yehoshua was really only requesting to extend the day; when the sun stopped, the moon simply followed suit,⁷ waiting for the sun to set before it moved.⁸
• Distinct phenomena – Radak, however, implies that Yehoshua prayed for both extended sunlight and also extended moonlight.  According to him, the daylight hours only lasted as long as the longest natural day,⁹ so it was necessary for the moon, too, to shine more than usual.¹⁰

"וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו" – R. Asher Crescas points to this verse, which highlights the uniqueness of the episode, as proof that it was a supernatural phenomenon of unprecedented nature.

"כְּיוֹם תָּמִים" and the duration of the miracle

• Full day – Many of these sources¹¹ assume that this phrase refers to a "full day" and denotes the length of the miracle.  They differ, however, regarding whether the sun stopped once or twice¹² and whether a full day is equivalent to 12 hours, 24 hours, or the number of hours during the longest natural day (as during the summer solstice).  They further disagree whether the term refers to the length of time that the sun stopped or how long the resulting day was all together.¹³ 
• Half hour – R"C Crescas, in contrast, asserts that "יוֹם תָּמִים" refers to the time of day when the sun is in its "perfection", meaning when the sun is in the middle of the horizon at midday. The miracle lasted as long as the sun normally "stays" in the middle of the horizon, about a half an hour or so.

Comparison to Moshe's miracles – As the sun's suspension appears to be a miracle on the highest level, and the text declares it unprecedented, these sources must explain how this squares with Devarim's contention that Moshe's miracle-making transcended all others.

• Sun stood for Moshe too – The Bavli¹⁴ 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.¹⁵
• Moshe had a wider audience – R"C Crescas, instead, maintains that the greatness of Moshe lay not in the quality of his miracles but in their abundance and public nature.¹⁶  According to him, the miracle was short-lived enough¹⁷ that many, especially those in the midst of battle, might not have even noticed it.
• Moshe had a direct line to Hashem – 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.¹⁸ For elaboration, see Moshe's Epitaph – Signs and Wonders.

Comparison to sign given to Chizkiyahu – R. Yosef Kara and Radak maintain that the sign given to Chizkiyahu in Melakhim II was a similar miracle to this. Then, too, the day was extended as the sun moved backwards ten degrees.  They explain that Sefer Yehoshua's declaration that "there was never a day like this"  does not mean that the miracle would not be repeated, but that never before/again would Hashem bring such a miracle at the request of man.  In the time of Chizkiyahu, it was Hashem who initiated the sign.¹⁹

"הִיא כְתוּבָה עַל סֵפֶר הַיָּשָׁר" – The Bavli maintains that Sefer HaYashar is another name for Sefer Bereshit, while Radak assumes it refers to the Torah as a whole.  According to both, Yehoshua is saying that the Torah already foretold or hinted that this miracle would occur.

Lack of press space – Ralbag questions this approach on the grounds that if the sun had really stood still, such a miracle should be spoken about at length and alluded to elsewhere in Tanakh, as are other great miracles such as the splitting of the sea.  In addition, it would be expected that the miracle would have led surrounding nations to believe in or fear Hashem, and yet there is no evidence of this at all.²⁰

Scientific considerations – As it is the Earth (rather than the sun) that rotates, this position²¹ would have to explain that the language used in the verses of the sun stopping simply reflects the perspective of humans.  It is comparable to someone saying today that the sun is rising or setting.

Minimized Miracle: Change in Sunlight

Hashem intervened to miraculously help the Israelites but He did not tamper with the entire astronomical system and stop the sun to do so.

Sources:R. Moshe ibn ChiquitillaYehoshua 10:12‎, Rambam Moreh Nevukhim 2:35About R. Moshe b. Maimonaccording to AbarbanelCommentary on Moreh Nevukhim 2:35About R. Yitzchak Abarbanel, R. Shelomo b. R. YudaCommentary on Moreh Nevukhim,²² Y. Barzilai

Miracles and nature – Abarbanel, in explaining Rambam, claims that when Hashem makes miracles He veers from nature only in accord with necessity. Therefore, if the same goal can be accomplished without totally suspending natural order, He will prefer that method.

"שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם": request or praise? According to this approach, too, Yehoshua's words were a request for Divine aid in the middle of the battle.

Need for the Miracle – The commentators differ regarding what prompted Yehoshua to request the miracle:

• Hail storm – R. Shelomo b. R. Yuda maintains that the need for Divine assistance stemmed from the darkness brought about by the hail storm.²³ Yehoshua was requesting that the sun shine despite the clouds and hail so he could see his enemies.²⁴
• Sunset – According to R. Moshe ibn Chiquitilla and Abarbanel's understanding of Rambam, in contrast, Yehoshua wanted more light because the sun really was soon to set and Yehoshua wanted to be able to fight during the night until his enemies were vanquished.²⁵ 
• Need for secrecy – Yehoshua was requesting darkness, not light.  He wanted to maintain the element of surprise that he had achieved by traveling throughout the night.  Yehoshua's request of "שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם" was not that the sun should stand, but that the sunlight should stop.

Nature of Hashem's intervention – These sources differ in how they understand the exact role played by Hashem, in line with their explanations regarding the need for the miracle outlined above:

• Sun despite hail – R. Shelomo b. R. Yuda asserts that the hail was speckled, allowing sunlight to shine through the stones and illuminate the darkness.  As such, Hashem played with the climate to help Yehoshua, but did not change the course of nature to any great extent.
• Light without sun – R. Moshe ibn Chiquitilla posits that though the sun set, Hashem ensured that its light continued to reflect and provide illumination. Abarbanel (in explaining the Rambam) asserts instead that Hashem created a new entity of light for Yehoshua's soldiers. He compares the miracle to the Plague of Darkness, in which Hashem brought darkness for the Egyptians while there was light for the Israelites.
• Solar Eclipse/Hail – Hoil Moshe brings the opinion of Y. Barzilai that Hashem worked through a rare natural phenomenon, making a solar eclipse.  This would have kept the sky black and Yehoshua's army undetected.²⁶  Alternatively, it was the hailstorm mentioned earlier in the verses which provided cover.

"וַיִּדֹּם / עָמָד" – These sources must explain why the verse depicts the sun as stopping, if it did not:²⁷

• Light stopped – Y. Barzilai could say that the verse is saying that the moon stopped in front of the sun, causing the sun to stop shining.²⁸  The position which claims that the miracle referred to is the hail storm might similarly respond that the light of both the sun and moon stopped.  Both of these variations, however, have difficulty adequately explaining the phrase "וְלֹא אָץ לָבוֹא" (and the sun did not hasten to set), which appears to be speaking of preventing the loss of light, not promoting it.²⁹
• Figurative language –The other sources might explain that the verse is simply hyperbolic. Since, with the increased light, it was as if the sun had stopped, the verse can speak of the miracle in this manner.³⁰

Role of the moon

• For Y. Barzilai the role of the moon is crucial, as it is what caused the darkness.
• According to the other positions, however, mention of the moon is difficult since it played no role,³¹ as night was not postponed.³² 

"כְּיוֹם תָּמִים" – According to Rambam, a "יוֹם תָּמִים" refers to the longest day of the year.  Thus, the miracle lasted only a few hours, just as long as needed to defeat the enemy.³³

Comparison to Moshe's miracles – As this position reduces the magnitude of Yehoshua's wonder, Devarim's description of Moshe's miracles as being incomparable is not as problematic.  Rambam adds that Moshe's wonders were unique due to the vast audience they reached, being seen "לְעֵינֵי כָּל יִשְׂרָאֵל", whereas this miracle of Yehoshua was done only "לְעֵינֵי יִשְׂרָאֵל".‎³⁴  In addition, it was only of short duration. For elaboration and other explanations, see Moshe's Epitaph – Signs and Wonders.

Comparison to sign given to Chizkiyahu – These sources would likely explain that this sign too, did not require the sun to stand still.  Though Hashem might have interfered slightly with nature to make the shadow move backwards, he did not suspend the movement of celestial spheres.

"וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו" – Since these sources do assume that there were comparable miracles elsewhere, this verse is somewhat difficult.  They might respond that the verse is simply a poetic flourish, not meant to be taken literally, but rather to emphasize the greatness of Hashem's intervention.

Motivation – A variety of factors lead these sources to minimize the wonder of the miracle.  R. Moshe ibn Chiquitilla says explicitly that his alternative reading stems from his discomfort with the concept that the movement of the sun would ever stop,³⁵ while Rambam is also bothered by the fact that a literal understanding would question Devarim's description of Moshe's unparalleled stature. Abarbanel adds that the needs of the nation did not justify such a massive tampering with the natural order.³⁶

No Miracle

Hashem did not change the natural order in any way.  This position subdivides regarding why the text makes it sound as if He did:

Perception that Time Stood Still

Hashem ensured that the battle would be finished quickly. The great accomplishment made the soldiers feel as if the day had been lengthened and time had stopped.

Sources:RambamMoreh Nevukhim 2:35About R. Moshe b. Maimon (according to EfodiEfodi, Commentary on Moreh Nevukhim 2:35, R. Moshe of NarbonneR. Moshe of Narbonne, Commentary on Moreh Nevukhim 2:35), RalbagMilchamot Hashem 6:2:12Yehoshua 10:12-13About R. Levi b. Gershom

Miracles and nature – Ralbag maintains that Hashem does not suspend natural order except if necessary or if doing so will increase the people's faith and correct beliefs.  Thus, here Hashem preferred to speed up the battle than to extend the day by stopping the sun.

Need for Miracle – According to this position, there was a need for a quick victory to prevent enemy soldiers from retreating to their walled cities when darkness fell.

"שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם": request or praise? These sources view Yehoshua's words as a prayer.  They can explain the request in one of two ways:

• Long day – Yehoshua might have actually asked for the sun to stand still and the day to be lengthened so he could vanquish his enemies.  If so, Hashem decided to respond not to the specifics of his request, but to the need prompting it.
• Quick victory – In contrast, Ralbag claims that Yehoshua really asked only that he defeat his enemies quickly.  When he said "שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם", he meant, "[let me finish the war]³⁷ before the sun moves from Givon."³⁸

"וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד יִקֹּם גּוֹי אֹיְבָיו"

• According to Rambam, this verse is written from the perspective of the soldiers who felt that they had accomplished so much in such a short time that it was as if the sun and moon had stopped.  Though it was a normal day, they felt as if it was a "יוֹם תָּמִים", the longest natural day of the year.
• Ralbag, as above, explains that the verse is sharing that the battle was so quick that the sun and moon did not have time to move before Yehoshua had finished avenging his enemies.

"וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם" – Ralbag suggests that the battle took place in the middle of the day, at which point the sun stays in the same vicinity in the sky for longer than it does at other times of the day.  Thus, for the hour or so of battle it did not feel as if the sun moved.

"Hashem fought for Israel" – Ralbag points to these words as support that Hashem's intervention was directly related to the battle, and not to supernatural celestial phenomena.

"וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו" – Ralbag explains that the singularity of the episode lay not in the overt miracle, but in the less obvious wonder of the extremely quick victory, as the verse itself states: "כִּי י"י נִלְחָם לְיִשְׂרָאֵל".

Comparison to Moshe's miracles – Since Moshe's miracles involved a suspension of natural order, while Yehoshua's did not, the description of Moshe's wonders as superior is not difficult.³⁹

Comparison to sign given to Chizkiyahu – Ralbag maintains that the sign given to Chizkiyahu also did not involve the stopping of the sun.  Rather, Hashem had the wind move the clouds in a certain way that led to the shadows changing.

Philosophical considerations

Metaphoric Language

The description of the sun's standing still is simply a metaphoric way of expressing how the forces of nature aided Israel in battle.

Sources:Modern scholars⁴⁰

Yehoshua's words: request or praise? This position maintains that all of verses 12-14 (from "שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם")⁴¹ comprise Yehoshua's thanksgiving song, said after completion of the battle.

"בְּיוֹם תֵּת י"י אֶת הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל" – This phrase which prefaces Yehoshua's words "שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם", supports the idea that Yehoshua's proclamation was said only after the victory.⁴²

Biblical parallels – R. Walfish⁴³ compares this song to that of Devorah after her victory over the Canaanites.  In Shofetim 5, Devorah says, "מִן שָׁמַיִם נִלְחָמוּ הַכּוֹכָבִים מִמְּסִלּוֹתָם נִלְחֲמוּ עִם סִיסְרָא".‎⁴⁴ 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.

"וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו" – This statement, too, is understood as hyperbole, meant to magnify the victory. However, the phrase "לִשְׁמֹעַ י"י בְּקוֹל אִישׁ" is somewhat difficult as this position does not posit that Yehoshua requested that Hashem perform a miracle for him.⁴⁵ 

How did nature aid in the battle? Tanakh leaves the exact nature of the victory ambiguous, only hinting through Yehoshua's words that the forces of nature played a role in some way.  A. Malamat⁴⁶ suggests that Yehoshua might have taken advantage of the sun's positioning in the sky.  As the battle took place in the morning⁴⁷  when the sun was in the east, it served to blind the enemy, giving the Israelites an edge in the battle.⁴⁸ This could be the "confusion" referred to in verse 10.⁴⁹

"סֵפֶר הַיָּשָׁר" – According to this approach, this is a book of songs sung after battles.⁵⁰

Comparison to Moshe's miracles – As this position posits that no miracle took place, there is no problem with the description of Moshe's miracles as being unsurpassed.

Scientific considerations – According to this position, there is no contradiction between the description in the text and modern scientific knowledge, as the entire passage is not meant to be taken literally.

¹ The Rambam's language is ambiguous and has been understood in different manners by different super-commentaries, as seen in the approaches below.  For an overview of possible interpretations of the Rambam's position, see Y. Eisenberg, "שמש בגבעון דום".

² Malbim and Pirkei DeRabbi Eliezer, in contrast, assert that Yehoshua was addressing the sun and moon directly, demanding of them to stand still.  Malbim says that despite the fact that Yehoshua did not pray to Hashem first, Hashem listened and had the sun and moon obey. This is what the verse means when it says, "And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man."

³ The parallelism in verse 13 ("וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד") suggests that the root "דממ" means to stand  or stop.   As further evidence, R. Yosef Kara and Radak point to the phrase, "אִם כֹּה יֹאמְרוּ אֵלֵינוּ דֹּמּוּ עַד הַגִּיעֵנוּ אֲלֵיכֶם וְעָמַדְנוּ" in Shemuel I, where the root is again parallel to the verb "stand".  Ibn Balaam, instead, suggests that the root really means to be quiet, but has the secondary connotation of standing still/stopping since silence is the stopping of speech.

⁴ See Hoil Moshe who says this explicitly.  Abarbanel himself does not elaborate, only pointing out how light was required in order to chase and kill off enemy soldiers.

⁵ Abarbanel believes that Hashem does not bring miracles if not necessary or without great utility.  The others, might disagree, suggesting that Hashem can play with nature as He likes regardless of the need.

⁶ Since sun worship was prevalent in the ancient near east, seeing Hashem manipulate the sun could be of enormous value in teaching the Israelites not to mistakenly worship celestial beings.

⁷ See Ibn Balaam and R. Crescas who point out that really all the other celestial spheres also stopped in their tracks, as the astronomical system is interconnected, but the text sufficed with speaking of the two "leading" luminaries.

⁸ Abarbanel further explains why Yehoshua mentioned both the sun and the moon. Since the event happened close to sunset, when the moon was already in the sky over Ayalon, he requested that the sun not fall lower and that the moon not rise higher.
He notes that the text is ambiguous regarding the time of day in which the miracle occurred. On one hand, the verses state, "וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם" (and the sun stood in the middle of the sky), suggesting that it was noon. On the other hand, the language of "וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן" assumes that the moon was already visible, as it would be if it were close to sunset. Abarbanel assumes that it is more likely that Yehoshua would be concerned about insufficient daylight hours if it was close to dark and thus tries to reread the phrase " בַּחֲצִי הַשָּׁמַיִם". He claims it simply means that the sun was still in the sky, not that it was literally midway in the horizon.

⁹ Though Radak has no issues with positing a literal stoppage of the sun, he might still prefer that this be in the realm of a realistically long day.  As such, the miracle only caused the day to extend to its longest natural length, "כְּיוֹם תָּמִים".

¹⁰ He assumes that Yehoshua chased the enemy forces from Givon to Ayalon. The sun stood in Givon, giving him light for the first part of the battle.  By the time he arrived in Ayalon, it had finally set, and the moon stood still to enable him to finish the war.

¹¹ See the various opinions in Bavli Avodah Zarah, Pirkei DeRabbi Eliezer, Radak.and Abarbanel.

¹² Opinions in the Bavli assume that the two terms, "וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם" and "וְלֹא אָץ לָבוֹא כְּיוֹם תָּמִים" refer to two different periods of time in which the sun stopped.

¹³ Thus, while Radak posits that the sun stood for just a few hours, opinions in the Bavli  suggest that daylight lasted for anywhere from 24 to 48 hours.

¹⁴ See both Bavli Taanit and Bavli Avodah Zarah.

¹⁵ 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.] Others find other allusions of the same sort.  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.

¹⁶ Cf. Abarbanel's understanding of Rambam below.

¹⁷ See above that he maintains that the miracle might have lasted for only half an hour.  Abarbanel questions how adding only 30 minutes of extra light could have been so significant to victory that it would have merited a miracle. In addition, he claims that there is no point to a miracle if it is not recognized and does not promote sanctification of Hashem.  R.. Crescas does not really disagree with this last point, and, in fact, suggests that this is exactly why it is not considered a great miracle and does not come close to those of Moshe.

¹⁸ Had Moshe needed the sun to stand still, it would have done so for him as well.

¹⁹ They could have instead claimed that the extent of the day's lengthening was never paralleled, even if the event itself was.

²⁰ Yehoshua 5:1 shares that after the splitting of the Jordan, the hearts of all the Emorites melted in fear, yet there is no equivalent verse after the sun stands still.

²¹ As most of these commentators lived before Copernicus established the heliocentric model of the universe, they were not bothered by the language of the verses.

²² His opinion is brought in מ. נהוראי, "שמש בגעון דום וירח בעמק אילון" דעת 32-33, (תשנ"ד):99-101.

²³ Cf. Hoil Moshe who also connects Yehoshua's request to the hail storm. According to him, due to the darkness, Yehoshua believed that the sun was soon to set and prayed that Hashem should elongate the day so he could defeat his enemies before they retreated to their fortified cities.  Hashem, instead, dispersed the clouds so that the sun would be visible, clarifying that the day was not yet over.  The people, however, believed that Hashem had hearkened to Yehoshua's prayer and that the sun had truly stopped in its tracks.  Thus, though no miracle had occurred, their song of thanksgiving in verse 13 reflects the belief that it had.

²⁴ The word "דום" in the phrase "שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם" is somewhat difficult for this approach, since Yehoshua is not asking that the sun stop moving but that it appear.

²⁵ They can explain Yehoshua's prayer, "שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם", literally.

²⁶ It might also have instilled panic in the enemy soldiers, and could be the source of the "confusion" mentioned in verse 10.

²⁷ For Ibn Chiquitilla and Rambam (according to Abarbanel) Yehoshua's similar language in his request is less problematic since it is possible that he himself was really asking that the luminaries actually stop.

²⁸ He is faced with a different textual problem, however, as Yehoshua requests that the sun stop in Givon and the moon in Ayalon, whereas the two should have been in the same place if there were an eclipse.  

²⁹ As the word "בא" means to come, ostensibly one can say that the verse is claiming that the sun did not come out, or that its light did not hasten to appear.  However, since in every other occurrence of the phrase "שמש בא" in Tanakh, it refers to the sun setting, such a reading is very difficult.

³⁰ Moreover, if one maintains that "סֵפֶר הַיָּשָׁר" is a book of poems memorializing miracles of battle, and this description is part of a song of thanksgiving it is even less surprising that an inexact description could be used to speak of the miracle.  According to this suggestion, all of verse 13 (excepting the parenthetical comment, "הֲלֹא הִיא כְתוּבָה עַל סֵפֶר הַיָּשָׁר") is part of the recorded song.  [Others might say that only the words, "וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא אָץ לָבוֹא כְּיוֹם תָּמִים" are quoted in the book, while the earlier part of the verse is the narrative voice.]   Cf. the opinion below who reads all of verses 12-14 as being a song of thanksgiving.

³¹ See R. Crescas who asks this question.

³² According to R. Shelomo b. R. Yuda, it is possible that really the light of both the sun and moon shone through the hail, and so the moon did actually also aid in the battle.

³³ Abarbanel explains that Hashem does not make miracles unless needed, so there was no reason to have the light last beyond the time needed to vanquish the Canaanites.

³⁴ Abarbanel explains that Rambam must maintain that Hashem only created light for the soldiers in battle, and not for others.

³⁵ He is not saying that Hashem is incapable of such a feat, but rather that it is unfathomable to him that Hashem would stop the sun's movement.

³⁶ These commentators were not even aware of all the ramifications of the miracle known to a modern reader (how playing with the sun and earth's rotations would affect the entire planetary system, the effect it might have on gravitational forces etc).

³⁷ He explains that the verse records only a condensed version of Yehoshua's words but that the full meaning can be gleaned from the description of Hashem's fulfillment of the request: " And the sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies."

³⁸ He points out that saying that the sun should stand in Givon does not mean that it is not supposed to move at all, but rather that it should stay in the region of Givon. He compares it to a person who says that a friend has not left a certain country. This does not mean that they did not move around within the country, simply that they did not exit it. So, too, the sun continued in its normal path while Yehoshua fought, but before it moved out of the area of Givon, Yehoshua had already completed the battle.

³⁹ Ralbag, in fact, claims that Devarim's description of Moshe's miracles as surpassing all others proves that the sun could not have literally stood still, for if it had, such a wonder would have been far greater than those of Moshe.

⁴⁰ See R. Walfish, "עיון בפרשת עצירת השמש בגבעון", Megadim 38 (2003):43-52

⁴¹ It is possible that the words "הֲלֹא הִיא כְתוּבָה עַל סֵפֶר הַיָּשָׁר" are simply a parenthetical statement of the narrator and not actually part of the song.  This would depend on the identification of "ספר הישר".  If it refers to the Torah, the sentence could be considered part of Yehoshua's words, who would be saying that already in the Torah Hashem promised to aid the nation in the Conquest.  If, on the other hand, it refers to some collection of songs, then the sentence is more likely the narrative voice.  However, the placement of the statement would then be odd as it comes in the middle of the song rather than beforehand or afterwards.

⁴² If Yehoshua was requesting aid it would be strange to introduce the request by saying that Yehoshua had won.

⁴³ See article cited above.

⁴⁴ They fought from heaven, The stars in their courses fought against Sisera

⁴⁵ It is possible that Yehoshua did, nonetheless, pray for Divine aid, just not for a supernatural manifestation thereof.

⁴⁶ See A. Malamat, "Early Israelite Warfare and the Conquest of Canaan", Oxford Centre for Postgraduate Hebrew Studies (1978):19-21.

⁴⁷ He points out that Yehoshua had marched all night from Gilgal, presumably arriving in Givon at dawn.  Moreover, the description of the sun being in Givon (the east) and the moon in Ayalon (the west) matches the early morning when the sun has just risen, but the moon had not yet set.

⁴⁸ He points to a parallel from Roman history.  Polyaneous writes, "when the barbarians turned, the sun was in their faces, and they were blinded by its brilliance."

⁴⁹ This reading does not account for the mention of the moon and what role it played.

⁵⁰ Thus, David's eulogy after the deaths of Shaul and Yonatan in the Battle of Gilboa is also included in the collection.  See Shemuel II 1:17-18.