What is a miracle and how are we supposed to interact with it nowadays?

The world runs on nature.

The rules of nature dictate that the sun rises every morning, and it sets in the late afternoon ushering in the evening stars. It will always rise in the east and set in the west. The derived laws of science explore the physics of the world and its governing principles. Laws of gasses and molecules interacting are studied in chemistry labs, and mathematical constants like the fibonacci sequence set standards. 

Chanukah, on the other hand,  is a time known for its miracles not its sense of nature. Here’s a recap of the miracle of the oil – The Maccabim entered the Beit Hamikdash and under the rubble and destruction were able to find one small jar of pure olive oil that still maintained the seal of the Kohein Gadol. Each jar of oil was packaged for one day’s lighting. On top of that olive oil itself took around 7 days to make from start to finish. The fact that one jar was found sealed and intact, it actually lit and lasted a day, that it then lasted 7 more days consecutively, and it burned bright the entire time definitely colors outside of the laws of nature. Their faith, their emuna, that not only would it light, but that it had the potential to last or it would be worth it to simply light and leave.

So what is a miracle and how do we interact with it?

A miracle, according to Merriam Webster’s dictionary, is an “extraordinary event taken as a sign of the supernatural power of God.” Simply put, a miracle is Hashem, so to speak, stepping outside of the laws of nature. Creating an exception within the natural order of the world. Of course, we know that it’s so much more.

Hashem is “mechadesh haolam, b’chol yom tamid,” He renews the world, each day eternally. Every day, no matter what, He recreates the world.  The day is born anew, and the sun will once again rise and set. That in and of itself is a miracle. In this sense, nature runs its course for an entire 24-hour cycle, and then it is supposed to come to an end. Yet, each morning the world continues as it was uninterruptedly. 

Hashem created the world with the middah of din, with the strict laws of judgment. This translated into nature and its laws. Yet, Hashem also created miracles. Chazal teach us in Mishna Avot 5:6 that the space for miracles and their precursors were established on erev Shabbat. These types of miracles included the opening of the earth by Korach, the mouth of the donkey of Bilam, and the shamir. The space for such miracles as yetziat mitzrayim – the makkot and kriyat yam suf – were established during the creation of the world right alongside the laws of nature. Chazal also say, “the world acts according to its custom.” 

The Rambam in Moreh Nevuchim states that all nissim were programmed into the world when it was created (vol. 2, ch. 29.). He expounds on Kohelet 1:9 “Only that shall happen, which has happened only that shall occur which has occurred; there is nothing new under the sun.” Meaning, that all the miracles that already happened, that will happen in the future, and that seem to just occur – all were set in motion during the first six days of creation. The Gemara, in Avodah Zara 54b, adds that Hashem made a condition with creation that when Bnei Yisrael would reach the Yam Suf during the time of yetizat mitzrayim, it would split for them. 

Chazal teach us that we are not supposed to daven for miracles. The word for miracle is “neis,” the root of which is “nasah,” to test. Devarim 6:17 states, “Do not test Hashem, your G-d, as you tested Him in Masah.” Rashi reminds us that this is where the Bnei Yisrael tested Hashem for water. The Chovos Halevavos teaches us that man should not rely on Hashem for miracles; for example, one may not put oneself intentionally in a situation that is dangerous and rely on the fact that Hashem will perform a miracle to save one’s life. 

Yet, Hashem saved Bnei Yisrael through miracles during the war with Amalek. When Bnei Yisrael would look heavenward while Moshe’s hands were raised high, then they would be victorious. Rav Dessler notes that the word “neis,” miracle, is connected to the word “nais,” meaning pole – the pole at which was wrapped a fiery snake that Bnei Yisrael would look up at and would be cured. One who contemplates the delicacy and magnificence of a leaf or the human eye appreciates that “nature” is simply the miracles to which we are accustomed due to our constant exposure. This familiarity serves to cloud our perception of the Divine in nature, such that we accept the tangible as being no more complex than its appearance indicates. Spiritual layers and consequences are easily missed and ignored. 

The departure from nature, that which people call “a miracle”, is the suspension of the order of nature to allow one to comprehend Hashem’s role in the world and appreciate the reality of spiritual forces at play around us. One who ponders this concept realizes that those spiritual forces of miracles are no less present even when nature proceeds as one expects. Furthermore, Rav Eliyahu Dessler unequivocally states that “everything is nature.” He claims that there is no difference between a miracle and nature. From our human and limited perspective, what we call a miracle is simply Hashem’s will. Nature is a miracle in disguise.

Rav Kook takes the stance that there is a synthesis between nature and miracles. Everything in the world is from Hashem. As the natural course of events unfolds, the miraculous appears from within. Nature’s job is to bring us closer to Hashem. Nature is elevated when its miraculous nature is revealed.

Hashem has His plan for Creation, and our actions do not determine the outcome of events. Indeed, our responsibility during our time in this world is not to accomplish, but to make the right decisions in our effort to succeed. Our decision to either foster a relationship with Hashem or allow the strength of that bond to weaken and fissure impacts the spiritual realm in concrete, but humanly indiscernible, ways. Our lives are filled with physical items to assist us in keeping our focus, to remind us of the spiritual forces and consequences, to serve as the “nais” that refreshes our appreciation of life’s daily miracles.

The miracle of the oil on Chanukah is one that we publicize by lighting our chanukiyot. We are instructed to publicize the miracle further by lighting at night, by the outside of the door frame or a window, facing a public location, at a time when people are passing by, and at a height that the lights will be seen. Chanukah is based on the miraculous and its traditions are a means of celebrating them.

This miraculous find was a moment of Divine synergy in order to uplift the physical find. Hashem took the one small act of faith of the Maccabim, and elevated it beyond nature. If nature is simply miracles in disguise, then it is our job to treat nature as its truest essence – as a miracle. Everything comes from Hashem. Therefore, appreciate miracles, but don’t rely on them. Emuna and bitachon with a healthy dose of hishtadlut.