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conflict between basic assumptions about miracles, and those of extra-biblical reality.
For example, the biblical miracle contravenes the modern perception of nature as a
function of set, unchanging rules, and modern science has undercut the sense of
wonder that makes belief in miracles possible. The student who studies the laws of
physics will have a hard time accepting the notion that the sun revolves around the
earth, and that its course can be temporarily halted by human, or even divine, fiat
(Joshua 10). Modern sensibilities are certainly more sensitive to these conflicts, but
we will show that even medieval exegetes were bothered by the contradictions
between biblical miracles and science, as they understood it, and sought ways to
reconcile the biblical account with their perceptions of reality.
Regarding the Orthodox preference for the literal approach to the Bible, it will be
demonstrated that the Bible itself invites alternate readings, and dating back to the
time of the rabbis of the Mishnaic and Talmudic periods (henceforth: Hazal), Jewish
tradition has included a variety of non-literal readings of biblical miracle stories. We
will examine the similarities and differences between these traditional approaches and
approaches to miracle stories informed by modern hermeneutical consciousness,
illustrating how Bible study in the mamad may fruitfully combine traditional and
modern modes of thinking.
Methodology
The methodology of this dissertation is based largely on the educational writings
of Joseph Schwab (1909-1988). Schwab emphasized the need for curricula that reflect
the practical concerns of all those engaged in the educational process. While theory is
important, it can have an impact on teaching and learning only after the educational
problems have been assessed properly. Once the underlying causes of the problems
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