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9

First of all, the whole point of the 'river turning to blood' was that it was supposed to be a miracle, an event showing that superiority of a force over the natural world (i.e. science). So, if anything, your example proves that the Jews DO believe in modern science, as they believe that there's no natural way to turn water into blood without divine ...


7

Technically, "modern science" incorporates quantum mechanics, which includes the ideas of particles "blipping" in and out of existence, as well as that of all that science predicts are probabilities not definitive absolutes. So modern science doesn't really contradict the miraculous (which are essentially then statistical anomalies). Furthermore, at a ...


5

With thanks to Danny Schoemann who pointed me at a reference to what I’d remembered without a source. Here is how the Torah describes the tabernacle altar (Shemot 27:8): נְבוּב לֻחֹת תַּעֲשֶׂה אֹתוֹ; כַּאֲשֶׁר הֶרְאָה אֹתְךָ בָּהָר, כֵּן יַעֲשׂוּ׃ Hollow with planks shalt thou make it; as it hath been shown thee in the mount, so shall they make it. ...


3

A simple answer would be that the effort to support Moshe's arms implies that his arms themselves were winning the war. If it was just an arbitrary medium through which Hashem would perform a miracle, the why go to all the hassle f holding up the arms-just switch media. Therefore, in this case in particular Chazal emphasize that the victory actually ...


3

It seems that the Mishna (the source of what you are quoting) differentiates between an open miracle and a natural miracle. Once one has started measuring one's granary - then if it increases it's an open miracle. Open miracles are too obvious and rarely happen. Before one has started measuring, then an increase is impossible to prove. The Mishna suggests ...


3

Romamos Kel - Alshich on Sefer Tehilim says that the noise of the Barad were noises from the Olam Ruchni, out of this world. Thus the lack of lightning was not an additional miracle as the thunder was not regular thunder.


2

There seems to be differences of opinion whether the "sounds" refers to thunder, and whether there was lightening as well. See the Pirush H'kesav V'hakabala on Exodus 9:23 in which he cited some commentaries who are of the opinion that the "sounds" refer to thunder, and the fire refers to lightening. He however, is of the opinion that it does not refer to ...


2

The Beis HaLevi writes that the miracle was that the sages of the time, in order to ensure that the oil would last for the whole 8 days, only poured 1/8th of the oil into the Menorah each night, and they made the wicks 1/8th of their usual size, so it would burn slower, albeit with a smaller flame. Hashem made a miracle that the flame burned as brightly and ...


1

The weather has many variables and is therefore still in the hands of Hashem. We pray for good weather, but we don't pray for the rest of nature to continue. Although Hashem controls the whole world, when something out of the ordinary happens we can't trace it to Hashem unless it stands out in timing or in its wonder. When the wind causes something it is ...


1

Ruach was the first herald to the shechinah mentioned in malachim 19:11, followed by ra'ash, then eish, then the kol demamah dakah (shofar). That also seems to follow the structure of har sinai - the cloud came first (ruach), then the ra'ash came before the eish, and right before it says the dibros it says "Kol hashofar halech vichazek me'od." Most ...


1

Rambam (Hilchot Megillah u'Chanukah, ch 3) states that we celebrate the military victory and the re-institution of Jewish sovereignty in Israel. We celebrate for 8 days because the oil burned that long.



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