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, 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, R. Asher CrescasR. Asher Crescas, Commentary on Moreh Nevukhim 2:35, 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.

"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.¹ The verse is understood according to its simple sense, that Yehoshua was asking that the sun literally stand still.‎²

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").  He does not elaborate, only pointing out how light was required in order to chase and kill off enemy soldiers. It is likely that Yehoshua was trying to prevent them from reaching the safety of their walled cities by nightfall.³

"שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם" versus "יָרֵחַ בְּעֵמֶק אַיָּלוֹן" – 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, waiting for the sun to set before it moved.⁴
• Abarbanel further explains why Yehoshua mentioned both the sun and the moon. Since the event happened close to sunset,⁵ 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.
• 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,⁶ so it was necessary for the moon, too, to shine more than usual.⁷

"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.

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 Bavli⁸ 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.⁹
• Moshe had a wider audience – R. Crescas, instead, maintains that the greatness of Moshe lay not in the quality of his miracles but in their abundance and public nature.¹⁰ Yehoshua's miracle, in contrast, was short-lived enough¹¹ 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.¹² 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, and then, too, the day was extended by several minutes, when 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.¹³

הִיא כְתוּבָה עַל סֵפֶר הַיָּשָׁר

Why is the miracle not mentioned elsewhere? Ralbag questions this approach on the grounds that if the sun had really stood still, such a miracle should be alluded to elsewhere in Tanakh, as are other great miracles such as the splitting of the sea.¹⁴  In addition, it would be expected that the miracle would have led surrounding nations to a believe in or fear Hashem, and yet there is no evidence of this at all.¹⁵

Minimized Miracle

Hashem intervened to help the Israelites but He did not tamper with the entire astronomical system and stop the sun to do so.  The position subdivides regarding the nature of Hashem's intervention:

More Sunlight

Hashem gave the Israelites the light they needed to complete the battle.

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. Yuda,

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, 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.¹⁶ Yehoshua was requesting that the sun shine despite the clouds and hail.¹⁷
• 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.¹⁸ 

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:

• 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) posits instead that Hashem created a new entity of light for Israel.  He compares the miracle to the Plague of Darkness, in which Hashem brought darkness for the Egyptians while there was light for the Israelites.
• Sun despite hail – R. Shelomo b. R. Yuda asserts that the hail was speckled, allowing sunlight through the stones to shine through the darkness.  As such, Hashem played with the climate to help Yehoshua, but did not change the course of nature to any great extent.

"וַיִּדֹּם / עָמָד" – The words "וַיִּדֹּם" and "עָמָד" are difficult for this position, since in reality, nothing stopped in its tracks.¹⁹  These sources might say 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.  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 thanskgiving it is even less surprising that an inexact poetic flourish could be used to describe the miracle.²⁰

Role of the moon – R. Chasdai Crescas questions what is the need to mention the moon at all if it played no role, as night was not postponed.  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.

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.  Abarbanel (explaining Rambam) adds that Moshe's wonders were unique due to the vast audience they reached;  this miracle of Yehoshua, however,  was localized, as Hashem only created light for the soldiers in battle. As proof, Rambam points to the fact that by Yehoshua the verse states that he did so "לְעֵינֵי יִשְׂרָאֵל", while by Moshe it records that he performed his wonders "לְעֵינֵי כָּל יִשְׂרָאֵל".

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 only implying that this exact miracle, coming in response to man's request, never again happened.  Alternatively, 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,²¹ while Rambam is 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.²²

Quick battle

Hashem ensured that the battle would be finished quickly.

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 He preferred to speed up the battle than to extend the day by stopping the sun.

Need for Miracle – According to this understanding of Rambam and Ralbag, there was a need for a quick victory.  This would 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:

• Yehoshua might have actually asked for sun to stand still and the day to be lengthened so he could vanquish his enemies.  If so, Hashem did not respond to the specifics of his request, but to the need prompting it.
• In contrast, Ralbag claims that Yehoshua really asked only that the he defeat his enemies quickly.  When he said "שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם", he meant: before the sun moves from Givon,²³ [let me finish the war].²⁴

"וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד יִקֹּם גּוֹי אֹיְבָיו"

• According to this reading of 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 an normal day, they felt as if it was a "יוֹם תָּמִים", the longest natural day of the year..
• Ralbag, like 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 an overt miracle, but in the less obvious wonder that Hashem listened to Yehoshua's request to enable the nation to defeat their enemies in such a short time.²⁵

Comparison to Moshe's miracles – Since Moshe's miracles involved a suspension of natural order, while Yehoshua's did not, the description of Moshe as superior is not difficult.²⁶

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 moved the clouds in a certain way that led to the shadows changing.

Philosophical considerations

No Miracle

Hashem did not change the natural order in any way.

Metaphoric Language

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

Yehoshua's words: request or praise? This position maintains that verses 12-14 (from "שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם", but with the exception of the parenthetical statement "הֲלֹא הִיא כְתוּבָה עַל סֵפֶר הַיָּשָׁר") all 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.²⁷

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

Metaphoric language

¹ Malbim, in contrast, asserts that Yehoshua was addressing the sun and moon directly, demanding of them to stand still.  Despite the fact that he 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."

² The parallelism in verse 13 ("וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד") suggests that the root דממ means to stand  or stop.   R. Yosef Kara and Radak also point to the phrase, "דֹּמּוּ עַד הַגִּיעֵנוּ אֲלֵיכֶם" in Shemuel I 14:9, where the root again parallel to the verb "stand" ("עָמַדְנוּ").  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.

³ Cf. Hoil MOshe who says this explicitly.  Had the Cannanites been able to reach their fortifications, the earlier victory would be not have been worth much as the enemy could regroup and win the next battle.

⁴ 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.

⁵ 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.

⁶ 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.

⁷ 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.

⁸ See both Bavli Taanit and Bavli Avodah Zarah.

⁹ 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.

¹⁰ See Rambam below who explains similarly.

¹¹ In contrast to opinions in the Bavli which suggest that daylight lasted for anywhere from 24 to 48 hours, 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.

¹² Had Moshe needed the sun to stand still, it would have done so for him as well.

¹³ They could have instead claimed that the extent of the day's lengthening was never paralleled, even if the event itself was.

¹⁴ One would have expected that even in this story more verses would be devoted to speaking of the miracle.

¹⁵ 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.

¹⁶ Cf. Hoil Moshe below who also connects Yehoshua's request to the hail storm, but reads the miracle differently.

¹⁷ 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.

¹⁸ They can explain Yehoshua's prayer, "שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם", literally.

¹⁹ 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.

²⁰ According to this suggestion, all of verse 13 (excepting the parenthetical comment, "הֲלֹא הִיא כְתוּבָה עַל סֵפֶר הַיָּשָׁר") is part of the recorded song.  See R. Walfish, "עיון בפרשת עצירת השמש בגבעון", Megadim 38 (2003):43-52, who reads the verse in this manner.  [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.]

²¹ 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.

²² 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).

²³ 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.

²⁴ 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."

²⁵ The uniqueness was intricately connected to the fact that "י"י נִלְחָם לְיִשְׂרָאֵל".

²⁶ 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.

²⁷ If Yehoshua was requesting aid it would be strange to introduce the request by saying that Yehoshua had won.