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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 ...


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

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

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

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 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

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

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

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:...


4

Ralbag in his commentary to this incident explains that she did not turn into a pillar of salt at all (not miraculously, nor non-miraculously), but instead it was the land which became like a pillar of salt: ותהי נציב מלח. רוצה לומר שארץ סדום ועמורה היתה כמו נציב גדול ממלח כי לחזק השרפה נתחדש שם מלח כאמרו גפרית ומלח שרפה כל ארצה וראוי שתדע כי מהארץ ...


4

From the plain reading of the text (Daniel 3:17-18), we see that they were unsure whether Hashem would save them. In particular, they say (3:18) והן לא (and if [Hashem does] not [save us]). In Shir HaShirim Rabbah (on 7:8, על דעת ר׳ שמעון), we see a midrash that relates how Chananiah, Mishael, and Azariah went to Ezekiel to ask whether Hashem would be ...


4

Nessa is certainly listed as a Jewish name here. But I cannot find it used in the Bible neither in my concordance (Even Shoshan) nor in an online concordance. Nes is a more masculine form and does exist in the Bible – Numbers 26 (10) and Isaiah 11 (10). My concordance lists its meaning as a “sign” (with miraculous associations) – see the translations.


4

First I will attempt to address the contradiction with the verses, as Rambam could theoretical change his opinion, or modify his view, but he cannot disagree with a verse. Therefore, an answer for the contradiction to the verse is more pressing. In summary two answers (discussed more below) are as follows: In Yesodei HaTorah he says that miracles arent the ...


4

The Maharal address this question in Tiferes Yisrael 18: כי דבר זה היה חטא קרח ועדתו שהיו כופרים בתורה מן השמים כמו שמוכיח הכתוב, ולפיכך היה עונש קרח ועדתו שנבלעו חיים שאולה, וזה כי התורה היא תורת אמת, לא כמו שאר דברים כי עם שהם אמת, כמו אם יאמר אחד ראובן הוא בבית זה והאמת שהוא בבית, מכל מקום לא נקרא דבר זה שהוא אמת, מצד כי אפשר שלא יהיה בבית ועם שהוא אמת ...


4

The Malbim mentions it. ,כי אם אסוך שמן: ופי' חכמינו זכרונם לברכה שעובדיה היה מדליק תמיד שמן לבני הנביאים אשר בלילה לא יכבה נרם, ראוי שיהיה נס בשמן:‏ Interestingly enough, he quotes "Chazal" but I see nobody else mentioning it.


3

You may find this answer interesting (from Rabbi Moshe Bogomilsky, paraphrazing a Sicha from the Lubavitcher Rebbe): Whenever a Jew is thankful about his physical survival, he does not have to communicate it to non-Jews, since physical self-survival is a common instinct among all humans and animals, and it is understood that Jews will fight for their ...


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 ...


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