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12

The Ramban addresses this in his commentary to B'reishis 17:17. He explains that miracle of Yitzchok's birth was not the age of Avraham or Sarah (as Avraham later had children from Keturah (Hagar) when he was 140). At that time, as long as people remained fertile they could still conceive children past age hundred. Rather, the miracle was in the fact that ...


12

Rambam, Hilchot Klei HaMikdash 8:5: כָּל בֶּגֶד מִבִּגְדֵי כְּהֻנָּה שֶׁנַּעֲשׂוּ צוֹאִין אֵין מְלַבְּנִין אוֹתָן וְאֵין מְכַבְּסִין אוֹתָן אֶלָּא מַנִּיחָן לִפְתִילוֹת וְלוֹבֵשׁ חֲדָשִׁים. וּבִגְדֵי כֹּהֵן גָּדוֹל שֶׁבָּלוּ גּוֹנְזִין אוֹתָן. וּבִגְדֵי לָבָן שֶׁעוֹבֵד בָּהֶם בְּיוֹם הַצּוֹם אֵינוֹ עוֹבֵד בָּהֶם פַּעַם שְׁנִיָּה לְעוֹלָם אֶלָּא ...


11

The source of this ruling is the Rama to OC 187:4 (repeated again in 682:1). The Shaarei Teshuva on the spot (sk 3*) asks your question and gives two possible answers: The request is made in plural whereas the problem of praying for miracles is (apparently) only for personal ones. The request is for miracles which come about through the natural order of the ...


10

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 ...


9

He would be a prophet through whom God worked a miracle. In fact, this happened with the prophet Elisha, as recorded in Melachim II 4. Elisha had told a Shunammite woman who had treated him very kindly that she would have a son. She did, and then the boy died. She cried to Elisha, who ran to her house, closed himself in the room with the dead boy, prayed ...


8

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 ...


8

See the introduction to R' Ya'akov Emden's siddur (bottom of the page). R' Emden is continuing from his discussion of the persistent survival of the Jewish people through great adversity and the appropriate conclusions to draw from this regarding HaShem's involvement in the world and His care for the Jewish people: By the life of my soul! When I ...


7

I think that the point is being missed here. There are not that many places where there is a difference between the written word (k'siv) and the way the word is pronounced (kri). This is especially true where the written word would be pronounced the same way. The reason is generally that neither is quite correct. The "real" word should be some combination. ...


7

The Gemara you are looking for is in Bava Kamma 117:b. Rav Yochanon revived Rav Kahana after having caused his death and according to the second Pshat of Rashi, Rav Kahana told him he prefers to remain dead then to experience death again.


7

Rabbi Chanina bar Chama brought back one of Antoninus' servants to life (Avodah Zara 10b): Rabbi Haninah bar Hama thereupon went out but found that the man had been slain. Thought he, “How shall I act now? Shall I call and say that the man is dead?—but one should not bring a sad report; shall I leave him and walk away?—that would be slighting the king.” So ...


7

here is one from Megillah 7b (via dafyomi.co.il) (a) (Rava): A person is obligated to become drunk on Purim until he cannot distinguish 'cursed is Haman' from 'blessed is Mordechai.' (b) Rabah and R. Zeira ate their Purim Seudah together; Rabah got drunk and slaughtered R. Zeira. The next day he prayed, and restored him to life. 1. The next year, Rabah ...


7

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. ...


7

A helpful source in this discussion is (the ever-rational) Ibn Ezra, in his second commentary to Shemot 16:13: ירקב שם חיוי שאמר כי המן הוא הנקרא בלשון פרס: תרנגבין, ובלשון ערב: מן, ובלשון לעז: מנא. כי קושיות רבות יעמדו עליו: האחד – כי אינו יורד היום במדבר סיני, כי ההר ידוע. ואני ראיתי זה הדומה למן במלכות אלנצי״ר, והוא יורד בניסן ובאייר, לא בחדשים אחרים. ...


7

R Ari Wasserman explains the ark was a "chesed school" and that feeding animals became the mechanism to teach Noah and his family a value which would be fundamental to the new world being created. As Chazal tell us, feeding all these creatures was a full-time, round-the clock job, as some were nocturnal, some ate more often than others, etc. Noach and ...


6

Here is something I wrote about this last year: One of the most famous questions asked about חנוכה is known as “The Beis Yosef’s Question”. The גמרא explains the reason for the celebration of חנוכה is because the Jews found only one flask of oil containing enough oil to light the מנורה for just one day. A miracle occurred and the oil lasted for eight days. ...


6

No, but if you work the minimum amount and devote yourself to the service of God more and more, then the amount of exertion that you will need to do will diminish down to zero. Chovos Halevavos Shaar Habitachon middle of chapter 3: If a man strengthens himself in the service of G-d, chooses to fear G-d, trusts in Him on matters of torah and matters of ...


6

How to explain to an atheist? Don't look to Johnny: Nine-year-old Joey was asked by his mother what he had learned in Sunday School. 'Well, Mom, our teacher told us how God sent Moses behind enemy lines on a rescue mission to lead the Israelites out of Egypt . When he got to the Red Sea, he had his army build a pontoon bridge and all the people walked ...


6

The Ramchal in Da'as Tevunos explains that Hashem's hidden-ness is the only vehicle for fulfilling the purpose of the world. He writes that the purpose of the world is to reveal Hashem's singularity and unity, and he writes that this attribute can only be attributed through the negation of the apparition of its opposite. There is required to be a world in ...


6

It was made out of Sapphire and had the words דצ"ך עד"ש באח"ב , (an acronym of the Ten Plagues) inscribed on it. See Pirkei Avos chapter 5:6 with its commentaries.There are also midrashim on this topic. From Pirkei D'Reb Eliezer 40 ר' לוי אומ' אותו המטה שנברא בין השמשות נמסר לאדם הראשון מגן עדן ואדם מסרו לחנוך וחנוך מסרו לנח ונח לשם ושם מסרו לאברהם ...


6

The Talmud is replete with miracles. The first 5 pages of the 5th chapter of Tractate Bava Basra (beginning here and ending here) are almost entirely dedicated to miraculous stories that happened to Rabba Bar Bar Channa. Many of the miracles of the Talmud are subject to discussion if they are meant to be taken literally. However, some are generally ...


6

This may very well be one of Ramban's objections to Rashi's explanation: ועוד מה טעם שיזכיר הכתוב עובי קולו And furthermore, what reason is there that Scripture should mention the thickness of his voice? While this is not quite asking why it should have occurred in the first place, it is similar to your question in that it sees no point for this. However, ...


6

Abudarham (here, left column) quotes such reasoning in the name of R. Asher of Lunel, but the nuance of his reasoning is not so much that the miracle is “hidden”, rather it’s when the miracle is ostensibly natural/ordinary one does not consider it a miracle (vis-a-vis the blessing “... a miracle was done for me...” and, by extension, Hallel). (Cf. R. Ovadiah ...


6

Rav Matisyuha Solomon quotes a similar episode he heard from Reb Leib Gurwitz about Rav Yeruchem. In response to a maskil that made fun of Torah Jews as "Asher Yotzar people", as if they do nothing but say the Asher Yotzar all day. Rav Yeruchem responded with a long talk about the potential danger involved in bathroom use. He ended by saying that if after ...


5

The Lubavitcher Rebbe (Likkutey Sichos vol. 23 pg. 153) asks what is unique about the two miracles of the splitting of the sea and the miracle of Nachal Arnon that we find specifically on these two occasions the Jewish people sang Shira. He explains that these miracles were unique in that not only did Hashem help them, but they did not have to do anything ...


5

There is a tradition that these three people had asked Ezekiel whether they would be saved, and he responded in the negative. The story is referred to in Zohar Toldos 142a but discussed at length in Midrash Rabba Shir Hashirim (sometimes called Midrash Chazis) 7:13. There, a long discussion is recorded between these three would-be martyrs and the prophet ...


5

See Ramban Shemot 13, 16: ובעבור כי הקב''ה לא יעשה אות ומופת בכל דור לעיני כל רשע או כופר, יצוה אותנו שנעשה תמיד זכרון ואות לאשר ראו עינינו, ונעתיק הדבר אל בנינו, ובניהם לבניהם, ובניהם לדור אחרון. ‏ A free translation: there is no need to make miracle at each generation for each miscreant and heretic. It is sufficient to remember the miracles of ...


5

According to the Gemara, Berachot 20a, it's because we're not willing to sacrifice ourselves Al Kiddush Hashem quite as readily nowadays. Rab Pappa asked Abbai : How were our predecessors different from us that miracles occurred for them but not for us? Is it a question of learning ? In the time of Rab Judah, their whole study was limited to the Order "...


5

The miracles of the Exodus were ones the Jews saw or heard. In a way, as if it were a performance and they were the (participating) audience. The miracles were all real things, to be sure. The Jews walked through the Red Sea, drank the water, and ate the manna. People swallowed up by the earth died and stayed dead. All experience of the miracles came ...


4

I'm not sure what the general policy is around here regarding quoting books of the Apocrypha, but the Book of Maccabees gives a totally different explanation, nothing to do with oil: the eight days was meant to parallel Sukkos, since the Jews were unable to celebrate Sukkos of that year due to the Greeks having taken over the Beis Hamikdash. (Macabees II 10:...


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