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What examples do we have in Tanakh of non-righteous individuals being able to "tap into" the supernatural realm?

By "tap into", I am referring to any indication that even non-righteous individuals can prophesy, perform stunts, etc. Any supernatural occurrence counts.

For example:

1) In Exodus, Pharoah's sorcerers are able to mimick some of the supernatural stunts done by Moshe and Aaron.

2) The Torah describes Balaam as a Prophet.

3) In Deuteronomy 13, the Torah states that even if an individual can perform a supernatural sign it is not necessarily a sign of vindication.

Are there any other examples?

Note: I understand that many rationalist Rishonim tend to downplay the occurrence of miracles. If however, a miracle is the most obvious pshat, I'd like to hear it.

Big Mouth
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  • #2 isn't a good example; there's a difference between using sorcery to "tap into" the supernatural realm, as you put it, and prophecy. G-d definitely appeared to Balaam. Nobody – not even righteous prophets, with the sole exception of Moses – can "force" a meeting with G-d. Even among your examples of using sorcery, I'm not convinced that this question isn't too broad; there are many, many such examples in Tanach. – DonielF Feb 04 '20 at 03:27
  • My intention was to include even prophecy. – Big Mouth Feb 04 '20 at 04:05
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    This best example is definitely the troops o prophets sent by Shaul. הגם שאול בנביאים?? – Double AA Feb 04 '20 at 04:13

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In Shmuel Perek 28, King Shaul consults with a witch who seems to have the power to speak to the dead, even though doing so is forbidden by the Torah. See Shmuel 28:7-20.

See https://en.wikipedia.org/wiki/Witch_of_Endor

Alex
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chessprogrammer
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One curious and very profound example was Pharaoh Necho of Egypt, who “tapped into” supernatural revelation from God. The “good” King Josiah lost his life at the hands of Pharaoh Necho (II Kings 23:29) because King Josiah could not believe that God would have ever communicated with a pagan king much less provided him supernatural divine revelation.

II Chronicles 35:20-23

20 After all this, when Josiah had set the temple in order, Neco king of Egypt came up to make war at Carchemish on the Euphrates, and Josiah went out to engage him. 21 But Neco sent messengers to him, saying, “What have we to do with each other, O King of Judah? I am not coming against you today but against the house with which I am at war, and God has ordered me to hurry. Stop for your own sake from interfering with God who is with me, so that He will not destroy you.” 22 However, Josiah would not turn away from him, but disguised himself in order to make war with him; nor did he listen to the words of Neco from the mouth of God, but came to make war on the plain of Megiddo. 23 The archers shot King Josiah, and the king said to his servants, “Take me away, for I am badly wounded.”

Josiah was one of the “good” kings of Judah and lost his life by the arrow of an Egyptian archer (II Kings 23:29) for disobedience to the word of God. That is, King Josiah could not believe that a pagan king could have “tapped into” the power of divine revelation.

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Joseph
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In his Guide of the Perplexed (2:25,) Maimonides admits that it is possible that G-d created the world out of nothing (creatio ex nihilo,) or from preexisting material. He felt that it is easier to believe that G-d formed the world from preexisting matter, but he prefers creatio ex nihilo since it fits with the principles in the belief in miracles. 


Is Maimonides rejecting the view of Aristotle, his favorite philosopher, whose views he generally accepts? Or was he using what Plato called "a noble lie," an untruthful statement for the multitude? Many scholars feel that Maimonides believed that G-d does not interfere with the laws of nature G-d created. When he says that he accepts this belief due to his belief in miracles, he is actually hinting to his wise readers that he accepts the views of Aristotle, as he usually does. Thus, while he writes in Guide 2:25 that he believes in miracles, the educated reader should mine his writings for his true views.

Since miracles, as according to Maimonides do not occur, it follows that no one was ever able to "tap into" the supernatural realm." Not everyone will agree with this list but I list them because they are thought-provoking. The list is the following:

(1) Moses’ staff was a trick that the Egyptians were also able to perform; some say they were able to put the snake to sleep and make it appear to be a staff until thrown on the ground. If it happened it was a trick. The Torah states that even the Egyptian wise men could do the trick.

(2) Balaam as a Prophet. However, Maimonides understands that prophecy is a higher level of intelligence.

(3) King Saul was tricked by the witch of En-dor. Saul was driven by emotions for his drive to conquer.

Turk Hill
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  • Guide for the Perplexed 2:25 If we were to accept the Eternity of the Universe as taught by Aristotle, that everything in the Universe is the result of fixed laws, that Nature does not change, and that there is nothing supernatural, we should necessarily be in opposition to the foundation of our religion, we should disbelieve all miracles and signs, and certainly reject all hopes and fears derived from Scripture, unless the miracles are also explained figuratively. The Allegorists amongst the Mohammedans have done this, and have thereby arrived at absurd conclusions. – Alex Feb 04 '20 at 02:54
  • See also here. – Alex Feb 04 '20 at 03:00
  • @Alex Maimonides admits that it is possible that G-d created the world out of nothing (creatio ex nihilo,) or from preexisting material. He felt that it is easier to believe that G-d formed the world from preexisting matter, but he prefers creatio ex nihilo since it fits with the principles in the belief in miracles. – Turk Hill Feb 04 '20 at 03:11
  • Is Maimonides rejecting the view of Aristotle, his favorite philosopher, whose views he generally accepts? Or was he using what Plato called "a noble lie," an untruthful statement for the multitude? Many scholars feel that Maimonides believed that G-d does not interfere with the laws of nature G-d created. When he says that he accepts this belief due to his belief in miracles, he is actually hinting to his wise readers that he accepts the views of Aristotle, as he usually does. – Turk Hill Feb 04 '20 at 03:11
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    While one is entitled to argue that Maimonides means the exact opposite of what he says, one who argues such should at least acknowledge what Maimonides says and then present compelling evidence that Maimonides meant the exact opposite. To simply post an answer that makes the bold claim that he believed that there are no miracles – which is flatly contradicted by the simple meaning of what he writes – without providing any substantiation for the claim, doesn't seem very compelling. – Alex Feb 04 '20 at 03:16
  • Again, Maimonides writes in his Guide of the Perplexed (2:25) that he believes in miracles, but the educated reader will mine his writings for his true views. Would it help if I added this to my answer (though seems irrelevant). – Turk Hill Feb 04 '20 at 03:20
  • That's fine. But then you should acknowledge that what you are writing is the true view that you have discovered as an educated reader, despite it being the opposite of what he actually writes, rather than just stating that he doesn't believe in miracles as if it's an obvious fact. – Alex Feb 04 '20 at 03:24
  • It seems very relevant to your answer. Your entire answer is based on this premise, yet you cite no evidence for the validity of this premise. – Alex Feb 04 '20 at 03:25
  • I will add it to the answer. Thank you for your comments. – Turk Hill Feb 04 '20 at 03:27
  • And if you find your self relying on certain premises in many of your answers, you don't have to present all the substantiating evidence every time. You can post one answer with all the chiddushim and proofs of what Maimonides really means, and then begin every other answer with "As I explained here [link]..." – Alex Feb 04 '20 at 03:29
  • Yes, I have done that sometimes. Thank you for your help. – Turk Hill Feb 04 '20 at 03:32
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    Maimonides never says that miracles don't occur; he writes very clearly in his Mishneh Torah that, for instance, Chanukah and Purim were miracles (Megillah and Chanukah 1:3 and 3:4); that G-d performed a miracle to save Abram from Haran (Idolatry 1:3); that miracles can happen to any individual, and one blesses G-d upon them (Blessings 10:9), etc. etc. What you might be thinking of is that Maimonides holds that there's no such thing as sorcery, and that it's all sleight of hand. (I do agree with your interpretation of 1 and 3, just not with how you introduce them.) – DonielF Feb 04 '20 at 03:33
  • Also, what do you mean by #2 that prophecy is merely a higher form of intelligence? Surely you agree that prophecy means that a person is in direct communication with G-d? – DonielF Feb 04 '20 at 03:34
  • @DonielF I think, and I am not alone in this interpretation, that Maimonides did not believe in miracles. For the belief implies a change in nature when the Bible says that G-d created the world, "Very good," (there is no need to change these laws since G-d considered everything that will happen before instituting them. The laws of nature are good.) Prophecy is higher intelligence since G-d does not interfere with human affairs, G-d does not have vocal cords to speak, this also implies a change in G-d. For more information, see Rabbi Micha Goodman's Maimonides book. – Turk Hill Feb 04 '20 at 03:39
  • @Turk Miracles imply a change in nature, you say? That's a difficulty already dealt with by the Sages of the Talmud, who argue that the sea could not have split because "there is nothing new under the sun." They answer that all miracles, therefore, are merely behavior pre-programmed, so to speak, into nature, which is then expressed at the appropriate time. – DonielF Feb 04 '20 at 03:43
  • As for prophecy, how do you understand Maimonides' statements in Foundations of the Torah chapter 7, where he goes into great depth about what prophecy is, as well as in Repentance 3:8 that one who says there's no communication between G-d and man loses his portion of the World to Come? In particular, in Foundations 7:2 he compares the fact that there are different levels of prophecy to the fact that there are different levels of wisdom – but according to you, the different levels of prophecy are among the levels of wisdom! – DonielF Feb 04 '20 at 03:43
  • @DonielF The sages (specificity Genesis Rabba and Midrash Kohelet) say that the miracles were prepared as a final act of creation. For example, Balaam's (since he is mentioned in the question) speaking ass. Some sages say that this miracle was so significant that G-d prepared it long before it was necessary. To begin with, it is difficult to understand why G-d would need to create something (in this case a miracle) millennia before its impact? Couldn't G-d create it when it was needed? Also, what is so significant about this particular miracle that it needed to be created early? – Turk Hill Feb 04 '20 at 04:48
  • Let us continue this discussion in chat. – Turk Hill Feb 04 '20 at 04:49