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1

it says there was a wind there all night. so people could somehow pretend to use magic but really the wind pulled it off.


2

The idea is not that we can reproduce the trick. The idea is that people have accomplished great things which we thought were impossible, and perhaps he did this with trickery and I have no idea how — yet. People have managed to hide bridges. The Rambam was not using קריאת ים סוף for an example of what we could do with trickery. He is mentioning it ...


0

the rambam in his introduction to zeraim clearly admits to magic ופן יחשוב חושב ויאמר, כי בקיום הודעת החידושים והעתידות תתקיים הנבואה לטוען אותה, הנה כל הקוסמים והוברי שמים ובעלי הכוחות הנפשיות יכולים לטעון טענת נבואה, שאנו רואים אותם, עין בעין, כל היום מגידים מה שעתיד להיות ואני אומר, שהקוסמים והוברי שמים ואנשל החבורה ההיא, יגידו העתידות ההוות, אבל יצדקו ...


2

In Hilchos Avodat Kochavim 11:15, the Rambam differentiates between the punisments for a person who actually does magic, versus a person who merely used slight of hand: המכשף חייב סקילה והוא שעשה מעשה כשפים אבל האוחז את העינים והוא שיראה שעשה והוא לא עשה לוקה מכת מרדות I'm sure plenty of readers would love to play with these words and adapt them to ...


2

Regarding the plagues in Egypt, his son R. Abraham writes in his Torah commentary (Exodus 7: 11) in the name of R. Saadya Gaon (9th-10th century) that when the Torah states that "they too did so with magic" it means that they tried to do it. He brings evidence that the term "they too did..." does not mean that they succeeded, from the later verse (8: 14) ...



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