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Samson: For Torath Mosheh Jews Only

David Davidovich

Well-Known Member
My next verses are Judges 15:14-16:

14 As he approached Lehi, the Philistines came toward him shouting. The Spirit of the Lord came powerfully upon him. The ropes on his arms became like charred flax, and the bindings dropped from his hands. 15 Finding a fresh jawbone of a donkey, he grabbed it and struck down a thousand men. 16 Then Samson said,
  1. “With a donkey’s jawbone I have made donkeys of them.[a] With a donkey’s jawbone I have killed a thousand men.”
So, in the Jewish faith, 'the spirit of the Lord' or whatever that means in the Hebrew language empowers humans to kill? However, in contrast to that, in the Christian scriptures in Galatians 5:22, it's supposed to have this effect on humans:

22 But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness,

However, according to Galatians 5:19-22, the acts of the flesh include:

19 The acts of the flesh are obvious: sexual immorality, impurity and debauchery; 20 idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions 21 and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.

22 But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness,

And I know those Christians verses don't apply to the Jews, however, I just find it strange that God seems to utilize some of the vices in Galatians 5:19-22 that are in Samson.
 

Harel13

Am Yisrael Chai
Staff member
Premium Member
But how can that be since the arrival of mashiach would be contingent upon the implementation of Hashem's full plan of Jewish rulership over the world? Therefore, going back to what I was inquiring about in my post #5, it still seems "as if Hashem has to maneuver all his doings with the Jews and neighboring nations through the Jewish nation," but there doesn't seem to be a clear reason as to why.
What "full plan of Jewish rulership over the world"?
I don't know where you got this from. As Jews, we are expected to guide and teach the world, but--rulership? o_O

In any case, focusing on how Hashem's plan works: I'm not sure I entirely understand your question. Let's start from the end: The end goal of the world is to reach the purest spiritual existence, which is referred to by Jews as "Olam Habah" ("the World to Come"). This can be achieved by every person on earth reaching their fullest spiritual potential.

Okay, so those are the main steps. Now, how to reach that? Given that Hashem is infinite, there are any number of ways this could come to pass. In fact, our sages have informed us of some of the missed opportunities that could have brought about this state. For example:

a. Adam and Chavah (Eve) not eating from the Tree of Knowledge.
b. Chizkiyahu (Hezekiah) singing praises to Hashem after the annihilation of the Assyrian army.
c. All of the Jewish people returning to the Land of Israel after the Babylonian Exile instead of a measly few tens of thousands.

Mankind in general and certain people in particular all made their choices, and so we have ended up with the need for more details in the process:
  • Redemption of the Jewish people: Arrival of the Mashiach, defeating all of the Jewish people's enemies, unification of the Land of Israel ("Great Israel").
  • Rebuilding the Temple
  • Establishing a governing Jewish court of justice
These steps are now considered key to setting the stage that will assist people in realizing their fullest spiritual potential:
When the Jews have done all of the above things, they will be able to spread this light into the world and to guide the world towards the better future.

So, what I'm trying to say here is that things have changed, depending on our choices. There's really only one end goal, and that hasn't changed, But the process has, and minute details are still changing all the time.

Now, that raises the interesting question of: How should we read the story of Shimshon? Should we read it with considering that Hashem's plan was a certain way at that point, or should we read it with considering how Hashem's plan is today? In my opinion, both are important, but it's up to you, as the OP of this thread.

But if Jewish rulership over the world has to do with the arrival of mashiach, then it doesn't appear as if Jewish rulership has too much to do with the choice of ancient Jews. Therefore, my question still remains.
Having now clarified how the plan works, I hope you understand why almost everything about it hinges on our choices. What Israel needed at the time of Shimshon was to be united under one leader. They were not, although Shimshon tried hard. The Tanach informs us that this was a particular option that Hashem implemented to bring about the unification process. In the short run it did not work, but it's quite possible that it did in the longer run. And of course, nothing that Hashem does is truly for naught. Processes run deep. Let's not forget that Tanach only represents a small collection of stories and speeches. There were many many more. Perhaps some great leaders explicitly stated that Shimshon's rise and fall was what inspired them to do great things? Difficult to know, but not unlikely.
By the way, a lot of Jewish sources are of the opinion that Shimshon is mentioned by Shmuel (Samuel) in the following verse (Shmuel 1:12:11)
"And the LORD sent Jerubbaal and Bedan and Jephthah and Samuel, and delivered you from the enemies around you; and you dwelt in security."​
Bedan = Shimshon, because there's no Bedan mentioned in Judges and Shimshon was from the tribe of Dan. There are other opinions on the identity of Bedan, though.

So, no answers as to why God used the method of operating behind the scenes and using Samson's anger, emotions, and rage to get his plan accomplished. Because Samson had to resort to some of the worst types of emotions to implement God's plan.
Anger and rage may be negative in general, but that doesn't mean they're bad 100% of the time. Are you a pacifist? If not, then I think you'll agree that when these emotions are used correctly, they can give a person a useful extra boost.
When I was doing advanced training in the army, we had an exercise where we practiced quickly exiting our armored vehicles and then launching a unified squadron attack on practice targets. Each squad did this a couple of times. The first time was for the higher-ranking officer to see our mistakes, and the second time so that we'd be able to fix our mistakes. After our first attempt, the officer listed off several mistakes. But at the end he noted: You did do one thing great - you guys shouted wildly while rushing into the field.

Fury is useful when implemented correctly. It can give an added boost in battle. So, that Shimshon used these emotions to get back at the backstabbing enemies of Israel - not bad. You'll notice that Shimshon always knew who to target. He wasn't killing blindly, until the very end, when he knocked down the columns.

In short, I don't think your criticism here is correct.
 

Harel13

Am Yisrael Chai
Staff member
Premium Member
lol :smile: No, it is not. But while we're on the subject, what you said reminded me of a video that I watched that I would like to post in this thread. And I know that the title uses the word "Christianity" in it, and I know that some Jewish members at this forum like to say that they don't know anything about Christianity, however, this video does discuss the general concept of God creating the animal kingdom and animal suffering itself, therefore, I believe that this video is relevant to my reply to your quote. Also, I will skip the introduction and post the link starting at the 2:32 mark in the video. It's a 20 minutes and 12 seconds video, but I would recommend anyone reading this thread to watch it. Also, I think that it would merit its own thread and its own discussion.
I'll watch it when I'll have more time.
It's just a really strange story and the foxes is a particularly strange detail of that story.
Yes, much of Tanach revolves around little road signs that tell us to take notice of particular words, wordings and descriptions. I agree that what he did was an unusual way of getting back at the Plishtim. There might be some symbolism here that I'm not familiar with. Some people are of the opinion that everything in the story was written in that manner as a Judaism-based critique of the Plishtim's Mycenean-Aegean-Greco mythological world view, so this might also be related. A lot of Greek heroes solve problems in unorthodox manners, for example.

Even if the Israelites are at war with the Philistines, Samson's behavior, attitude, and what he says doesn't sound godly to me.
Okay. To others it does.
But instead, it sounds vengeful, violent, and vindictive to me.
As I said about fury and anger and the like, none of these are necessarily bad, if implemented properly. God of the Tanach is not a lovey-dovey hippy-type deity as some religions prefer to view their god(s). And we take our cues from Him. It's not always bad to be angry. It's not always bad to be violent. And so forth.
My next verses are Judges 15:14-16:


So, in the Jewish faith, 'the spirit of the Lord' or whatever that means in the Hebrew language empowers humans to kill? However, in contrast to that, in the Christian scriptures in Galatians 5:22, it's supposed to have this effect on humans:



However, according to Galatians 5:19-22, the acts of the flesh include:



And I know those Christians verses don't apply to the Jews, however, I just find it strange that God seems to utilize some of the vices in Galatians 5:19-22 that are in Samson.
It's not just that Christian verses don't apply to Jews, it's that we believe they were not written by Godly authority in any manner. So, while I do discuss, sometimes, Christian texts, I will be ignoring these verses for the moment. As I already said, the spirit that came upon Shimshon seems to have been a God-given booster shot. Shimshon made his own choices. Of course, Hashem was aware of what choices Shimshon was making. But even say Hashem was directing him to kill, then yes, that would still be okay.
 

David Davidovich

Well-Known Member
I'll watch it when I'll have more time.

Yes, much of Tanach revolves around little road signs that tell us to take notice of particular words, wordings and descriptions. I agree that what he did was an unusual way of getting back at the Plishtim. There might be some symbolism here that I'm not familiar with. Some people are of the opinion that everything in the story was written in that manner as a Judaism-based critique of the Plishtim's Mycenean-Aegean-Greco mythological world view, so this might also be related. A lot of Greek heroes solve problems in unorthodox manners, for example.


Okay. To others it does.

As I said about fury and anger and the like, none of these are necessarily bad, if implemented properly. God of the Tanach is not a lovey-dovey hippy-type deity as some religions prefer to view their god(s). And we take our cues from Him. It's not always bad to be angry. It's not always bad to be violent. And so forth.

It's not just that Christian verses don't apply to Jews, it's that we believe they were not written by Godly authority in any manner. So, while I do discuss, sometimes, Christian texts, I will be ignoring these verses for the moment. As I already said, the spirit that came upon Shimshon seems to have been a God-given booster shot. Shimshon made his own choices. Of course, Hashem was aware of what choices Shimshon was making. But even say Hashem was directing him to kill, then yes, that would still be okay.

Hmmm. o_O
 

Ehav4Ever

Well-Known Member
Could Torath Mosheh Jews explain to me their understanding of the account of Samson in the book of Judges 13:1 through 16:31? Because I recently read the entire account actually for the first time, and it raised more questions than I originally had before.

Additionally, I have heard some scathing criticisms of the account of Samson, but the questions that arose from those criticisms have been answered but replaced with even more questions. Therefore, I would appreciate your help.

Which questions do you have?
 

Ehav4Ever

Well-Known Member
So, my first question is: So, Hashem is supposed to have put this whole thing in motion with Samson fraternizing with the Philistines, right?

There is a view held by people like Rabbi Mosheh ben-Maimon that is derived from the Mishnah that the words used by the Torah and the Nevi'im (Prophets) are using the language of humans, in Hebrew. Meaning that there are ideas expressed in way that people can understand at all levels even if there is a deeper sub-text.

That being said, Hashem didn't create the situation of Shimshon (Samson) being interested in the woman he was interested in. The ability for Samson's choice to lead to an outcome that would benefit the Israeli people was put into place by Hashem from the start. Yet, it was 100% Samson's choice to do what he did, even if was not for his own benefit and ultimately harmed him.

There are two concepts that Rabbi Mosheh ben-Maimon brings down, from this particular situation of Samson's choice and one in general.
  1. Samson's choice - Samson converted his wife BUT he did not so using the correct method of a Beith Din (Torah based Judicial cousel), thus he married someone who wasn't proven to a) be doing so for the sake of Hashem and b) being doing so to connect with the destiny of the Israeli/Jewish people.
  2. Bad choice making that Hashem allows - There is a concept that when a person has 100% dedicated themselves to making a bad choice and the put it into action, there is a point where Hashem will allow them to make the choice. The allowing is sometimes taking away any barriers to the choice, and sometimes allowing them to have the tools to make the choice. Yet, in this situation the choice has consequences some of which can effect those who are also making bad choices.
    • I.e. the Phillestines are making bad choices and there is a need for judgement to happen to them. Samson is making bad choices and there is also a need for him to have a judgement for them. Samson's abilities to be succussfully fight the Phillistines is there judgement/punishment. Samson's unnecessary torture and death were the result of his bad choices, in this area of what kind of women he was interested in.
Please note, as a part of this view Hashem is not setting these things in motion. He has created a reality where our actions can set them in motion OR our actions can avoid them. In either case Hashem has planned things that an utlimate outcome for humanity will happen irregardless of the bumps that we humans put in the way.

Thus, the prophet who write Judges is teaching these kinds of lessons by including the life and times of Shimshon (Samson) because these are realities that take place in people's lives.
 

Ehav4Ever

Well-Known Member
Also, ONE MORE VERY, VERY, IMPORTANT QUESTION! Is the book of Judges and the account of Samson considered to be a text that is inspired/dictated by Hashem?

To add to what Harel stated, the book of Shoftim (Judges) was written by a navi, what you call in English a prophet.
  1. The prophet that wrote it was someone who was experienced with Torah and the will of Hashem.
  2. The actual structure of the text was not dictated by Hashem. (Only the Torah has an actual dicatation from Hashem.)
  3. The Navi who wrote Shoftim (Judges) had complete control over what he decided to include in the text, but again we are talking about a Torath Mosheh Israeli with a very specific Torah based goal for constructing the text and what was included.
  4. The only types of Israelis who were Nevi'im (prophets) that were included in the Tanakh where writings that were deemed to have a specific need/purpose for the future of the Israeli/Jewish people.
    • For example, it is said that Shmuel (Samuel) compiled the information in Shoftim for the purpose of showing why the type of Torah based monarch was needed.
    • Thus, the reason why the statement is made twice of there was no king and everyone did what was right in their own eyes. The idea being that Shmuel as a 100% Torath Mosheh Israeli and prophet understood the need for future generations to have the content of Shoftim to understand why we need a Torah based monarchy with a Torah based king.
 

Ehav4Ever

Well-Known Member
Okay, but here's another question: So, it sounds as if Hashem has to maneuver all his doings with the Jews and neighboring nations through the Jewish nation rather than performing some sort of miracle himself... is that correct?

In a way you are correct. The way I would word it is the following. Hashem prefers to minimize what we humans would consider miracles because the reality Hashem created has already been set to work in a way that is benificial w/o something outside of the norm of what we expect to happen in reality.

For example, there is a concept in Torath Mosheh that the use of Torah based wisdom, derived from study/experimentation/application, to address life is preffered rather than what we call nevuah (נבואה) - what most westerners call prophecy. Both are possible, but the second is a lot harder to acheive for the vast majority of Jews throughout history. The results of the first one are more natural to most Jews and also the results of such are on a different level than Hashem, so to speak, lifting someone up to level higher than what humanity is used to.

Compare someone who becomes a Thermodynamics expert due to years of study and research vs. to someone has the same information instantly implanted in their head.
 

Ehav4Ever

Well-Known Member
But how can that be since the arrival of mashiach would be contingent upon the implementation of Hashem's full plan of Jewish rulership over the world?

Actually, the ability for there to a mashiahh/Davidic king is actually contigent on Israelis/Jews living in the land of Israel. Hashem has given two options for this.
  1. Israelis/Jews living in the land of Israel make the first step as a whole to return to the Torah. Which does not depend on a paricular time.
  2. At an appointed time, the reality as it is causes Israelis/Jews in the land of Israel to make the first step to return to the Torah because the reality becomes too difficult to not do so.
Thus, it depends on us Israelis/Jews living in the land of Israel of any generation. In every generation the possibility for the return of a Torah based nation can happen. We Israelis have to want it as a nation.
 

Harel13

Am Yisrael Chai
Staff member
Premium Member
I've noticed you often reply this way. I tend to not reply to these sorts of remarks because they aren't actually saying anything concrete. "Hmmm" could mean a million things. But as you do it fairly often, I suppose I should ask what you mean by it. Are you being skeptical? Are you mulling over my post? Something else?
 

Ehav4Ever

Well-Known Member
My next question is about Judges 15:4-8: Okay, so, first of all, how does one catch 300 foxes?

During the time that Shimshon lived there was a lot less densely populated areas like there are now in Israel. So, the population of wildlife was more extensive than it is now.

In terms of catching foxes, especially 300. You have to remember that as Harel13 mentioned that Shimshon led Israel for 20 years. The text doesn't say how long it took him do most of the actions attributed to him. There is a method of catching animals like foxes that I have seen described in commentaries of the Mishnah for Shabbat.

Also, there are many traditional socieites even to this day that are able to catch and manage large amounts of animals.

Drone footage follows 10,000 ducks “cleaning” rice paddies in Thailand
 

Ehav4Ever

Well-Known Member
Also, I don't know what the Hebrew text at Judges 15:4 says, however, the above NIV version says that the foxes' tails were tied together. However, many English translations including Young's Literal Translation, says that torches were tied to the foxes' tails, which would make a bit more sense. Because if their tails were tied together and lit on fire, I don't see how the foxes could have lasted through that and have accomplished Samson's purpose. But even if torches were used, I think that it was still was cruel and to me, a form of animal abuse.

According to one description I found in a text called Da'ath Miqra Shimshon harnessed the foxes together, similar to how one does with snow dogs for dog sleds or horses that are pulling carriages, and the fire was being dragged behind them. It defines there to be 150 torches, one torch for every harness. Each one being connected between the tails. Doesn't mean it was right next to them though.

The below video may give an idea of the concept. You want to skip to 4:29

 

David Davidovich

Well-Known Member
There is a view held by people like Rabbi Mosheh ben-Maimon that is derived from the Mishnah that the words used by the Torah and the Nevi'im (Prophets) are using the language of humans, in Hebrew. Meaning that there are ideas expressed in way that people can understand at all levels even if there is a deeper sub-text.

That being said, Hashem didn't create the situation of Shimshon (Samson) being interested in the woman he was interested in. The ability for Samson's choice to lead to an outcome that would benefit the Israeli people was put into place by Hashem from the start. Yet, it was 100% Samson's choice to do what he did, even if was not for his own benefit and ultimately harmed him.

There are two concepts that Rabbi Mosheh ben-Maimon brings down, from this particular situation of Samson's choice and one in general.
  1. Samson's choice - Samson converted his wife BUT he did not so using the correct method of a Beith Din (Torah based Judicial cousel), thus he married someone who wasn't proven to a) be doing so for the sake of Hashem and b) being doing so to connect with the destiny of the Israeli/Jewish people.
  2. Bad choice making that Hashem allows - There is a concept that when a person has 100% dedicated themselves to making a bad choice and the put it into action, there is a point where Hashem will allow them to make the choice. The allowing is sometimes taking away any barriers to the choice, and sometimes allowing them to have the tools to make the choice. Yet, in this situation the choice has consequences some of which can effect those who are also making bad choices.
    • I.e. the Phillestines are making bad choices and there is a need for judgement to happen to them. Samson is making bad choices and there is also a need for him to have a judgement for them. Samson's abilities to be succussfully fight the Phillistines is there judgement/punishment. Samson's unnecessary torture and death were the result of his bad choices, in this area of what kind of women he was interested in.
Please note, as a part of this view Hashem is not setting these things in motion. He has created a reality where our actions can set them in motion OR our actions can avoid them. In either case Hashem has planned things that an utlimate outcome for humanity will happen irregardless of the bumps that we humans put in the way.

Thus, the prophet who write Judges is teaching these kinds of lessons by including the life and times of Shimshon (Samson) because these are realities that take place in people's lives.

So many questions, so little time. But I promised myself that I wouldn't bog myself down in too many questions like I did last time (and I probably bogged you down too previously), so I'm just going to take my time and be patient and do a little bit at a time. :) And thank you for your answer and thank you everyone else for your answers so far. But let me continue reading.
 

David Davidovich

Well-Known Member
To add to what Harel stated, the book of Shoftim (Judges) was written by a navi, what you call in English a prophet.
  1. The prophet that wrote it was someone who was experienced with Torah and the will of Hashem.
  2. The actual structure of the text was not dictated by Hashem. (Only the Torah has an actual dicatation from Hashem.)
  3. The Navi who wrote Shoftim (Judges) had complete control over what he decided to include in the text, but again we are talking about a Torath Mosheh Israeli with a very specific Torah based goal for constructing the text and what was included.
  4. The only types of Israelis who were Nevi'im (prophets) that were included in the Tanakh where writings that were deemed to have a specific need/purpose for the future of the Israeli/Jewish people.
    • For example, it is said that Shmuel (Samuel) compiled the information in Shoftim for the purpose of showing why the type of Torah based monarch was needed.
    • Thus, the reason why the statement is made twice of there was no king and everyone did what was right in their own eyes. The idea being that Shmuel as a 100% Torath Mosheh Israeli and prophet understood the need for future generations to have the content of Shoftim to understand why we need a Torah based monarchy with a Torah based king.

Ay Yi Yi Yi! :hushed: Although, I don't know if that's any better than "Hmmm."

But in this case, I'm meaning that this story is in the Bible, but you're saying that it's not dictated (inspired?) by God? But only the Torah... Whew!
 

David Davidovich

Well-Known Member
In a way you are correct. The way I would word it is the following. Hashem prefers to minimize what we humans would consider miracles because the reality Hashem created has already been set to work in a way that is benificial w/o something outside of the norm of what we expect to happen in reality.

So, then why do them at all? For example, the talking donkey, fire coming down from the sky, the earth standing still?????, Samson killing 1000 Philistines with the jaw bone of a donkey????? Shadrach, Meshach, and Abednego being spared from the fire and others that I can't even think of right now.

For example, there is a concept in Torath Mosheh that the use of Torah based wisdom, derived from study/experimentation/application, to address life is preffered rather than what we call nevuah (נבואה) - what most westerners call prophecy. Both are possible, but the second is a lot harder to acheive for the vast majority of Jews throughout history. The results of the first one are more natural to most Jews and also the results of such are on a different level than Hashem, so to speak, lifting someone up to level higher than what humanity is used to.

Compare someone who becomes a Thermodynamics expert due to years of study and research vs. to someone has the same information instantly implanted in their head.

Okay, I see.
 

David Davidovich

Well-Known Member
Actually, the ability for there to a mashiahh/Davidic king is actually contigent on Israelis/Jews living in the land of Israel. Hashem has given two options for this.
  1. Israelis/Jews living in the land of Israel make the first step as a whole to return to the Torah. Which does not depend on a paricular time.
  2. At an appointed time, the reality as it is causes Israelis/Jews in the land of Israel to make the first step to return to the Torah because the reality becomes too difficult to not do so.

I want to ask: How do you know this/where do you get this information from? But that is another question that has popped up in my mind in this conversation that I don't want to go off into a tangent on and will try to save for another thread... Unless you can give me the short version. ;)
Thus, it depends on us Israelis/Jews living in the land of Israel of any generation. In every generation the possibility for the return of a Torah based nation can happen. We Israelis have to want it as a nation.

Whew! So, so different from what Christianity teaches. :(
 

David Davidovich

Well-Known Member
I've noticed you often reply this way. I tend to not reply to these sorts of remarks because they aren't actually saying anything concrete. "Hmmm" could mean a million things. But as you do it fairly often, I suppose I should ask what you mean by it. Are you being skeptical? Are you mulling over my post? Something else?

Sorry, about that, Harel. That's just a shortcut for me expressing, like you said, various things. Anything from 'that's strange' or 'interesting' or 'I don't know about that,' etc. But you're right. It could mean a million things, therefore, I will try to be more descriptive from now on with what I'm meaning... Unless, of course, Hmmm is more appropriate. ;)
 

Ehav4Ever

Well-Known Member
but you're saying that it's not dictated (inspired?) by God? But only the Torah... Whew!

I wouldn't use the word, inspired. You could make an arguement that all Torah based information written by a Torah based Jews is inspired by Hashem. That doesn't mean that Hashem gave instructions on how to write or transmit it. That is up to the Torah based Jew. For example, the videos I do on youtube can be considered "inspired" by Hashem since Hashem gave the Torah and I am only talking about what is in the Torah and what I can confirm from a trustworthy based source. YET, Hashem did not provide me with what to put in the video or how to present it.

The Nevi'im were experts in the Torah. They were 100% dedicated to Hashem and keeping the Torah that Hashem gave. Thus, they wrote what they wrote from that background. Some of them had experiences with Hashem that dictated that they write "something" - what they wrote and how they wrote it was up to them.

With the Torah this was not the case. Hashem told Mosheh ben-Amram:
  1. When to write.
  2. What to write. (content)
  3. How to write it. (spelling, spacing, structure, order, etc.)
  4. How to instruct Israelis to copy what had been written.
 
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Ehav4Ever

Well-Known Member
So, then why do them at all?

Because Hashem understands that there are situations where human behavior is altered by things that take place that appear to work outside or the opposite of what we expect to happen in reality. It is almost like the reaction to a sports event where the same team wins all the time, it becomes expected. Then one day, a team who is expected to lose all of a sudden pulls bout a completely expected win and it subverts all expectations. Of this case causes the crowd to go wild in the moment of reaction and there are those who are inspired by someone expected to lose winning.

Something similar to that.

For example, the talking donkey,

There are some sources that say that the donkey did not actually talk, using it's mouth, with words. There are some who say that it was Bilam's perception when he finally realized that he was doing the opposite of what he knew he should have been doing. Further, even if one donkey was created with the ability to either physically talk once in a very specific situation or for Bilam to get the impression that this is happening - think about what this says about Bilam, as a person. This donkey, that shouldn't know any better gets it, you Bilam a human being who thinks he is pulling a fast one on the Source of reality doesn't get it. Also, Bilam's response - as if having a conversation with a donkey about his treatment is normal in any way. i.e. he was not as smart as he wanted to think of himself.

fire coming down from the sky,

A good way to get the attention of us Jews. Do it at some very critical times and you can convince a Jew who will argue you down on details to pay attention.

the earth standing still?????

Numerous sources say the earth did not stand still. I.e. you have to understand it in Hebrew along with the information Torah based Jews have passed on about what the statement means.

Samson killing 1000 Philistines with the jaw bone of a donkey?????

Not hard to do with the right strategy and enough time. The text never claims he did it within any specific amount of time or that he did it all at once, or even that it was a stand up face to face fight with 1,000 guys. The text also never claims that all 1,000 were trained and skilled soldiers.

Shadrach, Meshach, and Abednego being spared from the fire and others that I can't even think of right now.

Not hard to consider if one considers three things.
  1. Even w/o a miracle there are some situations where some people receive little to no injuries from contact with fire. Depends on a lot of factors.
  2. The Source of reality is the source of fire and its properties. Makes sense that if the Source wants someone to survive something that the Source created such a situation is pretty simple and small considered to some of the things that could take someone out.
  3. There are people who have been struck by lightning multiple times and survived. This should not be the case.
 
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