click here to jump to start of article
Join Our Newsletter

Join 400,000 Aish subscribers
Get Email Updates




The Nature of Nature

The Nature of Nature

What's the difference between nature and the miraculous?

by

It is a strange and disorienting panorama that Rabbi E. E. Dessler, the celebrated Jewish thinker (1892-1953) asks us to ponder: a world where the dead routinely rise from their graves but no grain or vegetation has ever grown.

The thought experiment continues with the sudden appearance of a man who procures a seed, something never seen before in this bizarre universe, and plants it in the ground. The inhabitants regard the act as no different from burying a stone, and are flabbergasted when, several days later, a sprout pierces the soil where the seed had been consigned, and eventually develops into a full-fledged plant, bearing -- most astonishing of all -- seeds of its own!

Notes Rabbi Dessler, there is no inherent difference between nature and what we call the miraculous. We simply use the former word "nature" for the miracles to which we are accustomed, and the latter one for those we have not before experienced. All there is, in the end, is God's will.

It is a thought poetically rendered by Emerson, who wrote: "If the stars should appear one night in a thousand years, how would men believe and adore..."

A thought, in fact, that subtly informed famed physicist Paul Davies' recent op-ed in The New York Times, where he wrote that "the very notion of physical law is a theological one."

And it is a thought, too, that has pertinence to Chanukah.

The supernatural nature of nature lies at the heart of an answer for one of the most famous questions in the canon of Jewish religious law, posed in the 1500s by the author of the authoritative Code of Jewish Law, the Shulchan Aruch, Rabbi Yosef Karo: Why, if oil sufficient for one day was discovered in Jerusalem's Holy Temple when the Maccabees reclaimed it from Seleucid control, is Chanukah eight days long? True, that is how long the candles burned, allowing the priests to prepare new, uncontaminated oil. But was not one of those eight days simply the day for which the found oil sufficed, and thus not itself a miracle-day worthy of commemoration?

Suggests Rabbi Dovid Feinstein, dean, of Mesivta Tifereth Jerusalem: Seven of Chanukah's days commemorate the miracle that, in the time of the Maccabees, the candelabrum's flames burned without oil. The eighth commemorates the miracle of the fact that oil burns at all.

The suggestion pithily echoes an account in the Talmud (Ta'anit, 25a), in which the daughter of the Talmudic sage Rabbi Chanina ben Dosa realized shortly before the Sabbath that she had accidentally poured vinegar instead of oil into the Sabbath lamps, and began to panic. Rabbi Chanina, a man who vividly perceived God's hand in all and thus particularly merited what most people would call miracles, reassured her. "The One Who commanded oil to burn," he said, "can command vinegar [as well] to burn."

There is, in fact, one day of Chanukah's eight that is set apart from the others, designated with a special appellation. The final day of the holiday is known as "Zos Chanukah," after the Torah passage beginning "Zos chanukas hamizbe'ach" ("This is the dedication of the altar") read in the synagogue that day.

The Jewish mystical sources consider that day to be the final reverberation of the Days of Awe marked many weeks earlier. Although Rosh Hashana was the year's day of judgment and Yom Kippur was the culmination of the days of repentance, later "time-stones" of the period of God's judgment of our actions are cited as well. One is Hoshana Rabba, the last day of Sukkot. And the final one, according to the sources, is "Zos Chanukah."

It would indeed seem to be a fitting day for thinking hard about the "supernature" in nature, the miraculous in the seemingly mundane. For what is what we call a miracle if not a more-clear-than-usual manifestation of God? And what are the Days of Awe if not a time when He is "close" to us, when God-consciousness is at front and center?

And so, perhaps the final day of Chanukah presents us with a singular opportunity to ponder how, just as the ubiquity and predictability of nature can mislead us, allowing us to forget that all is, in truth, God's will, so too can the weeks elapsed since the late summer Days of Awe lull us into a state of unmindfulness regarding the import of our actions.

If so, the final night of Chanukah might be a particularly apt time to gaze at the eight flames leaking enlightenment into the world and, as we prepare to head into the dismal darkness of what some might consider a "God-forsaken winter," know that, still and all, as always, "His glory fills the universe."

 

Published: December 5, 2007


Give Tzedakah! Help Aish.com create inspiring
articles, videos and blogs featuring timeless Jewish wisdom.

Visitor Comments: 5

(5) Tiffany, June 9, 2010 8:06 AM

Yes, i believe Rabbi E. E. Dessler is right. In the order of the "natural" we do see on a daily basis; Those certain sistuation, we call miracles; yet, forgetting that He is the begining and the end of everything! Thank GOD!

(4) Bruce Harrow, December 10, 2007 3:24 PM

God plays dice, but doesn't cheat.

There is an inherent difference between nature and the miraculous and this is it: God is not capricious. God may, many believe, employ probability to effect action in the universe, but one can bet on the outcomes. Computers, after all, do work. When we lay our children down to sleep, we expect them to stay there, not fly out of their beds and up into the sky in sudden violation of God's law of gravity. A miracle is an event that defies God's laws, whether we have discovered them or not. An event that abides by God's law, natural law, even one with which we are not yet familiar, is not a miracle. In the thought experiment cited, if God did not provide a sensible, observationally verifiable mechanism by which the dead rose but seeds did not sprout, or for that matter, any other set of conditions for a universe, sentinent beings therin, would go mad. What do you get when you subject a child to unpredictable consequences to their actions? Schizophrenia. A schizophrenic world cannot adore or glorify God. Hence, natural law that behaves itself with miracles occurring outside of nature, is in God's best interest.

(3) Anonymous, December 9, 2007 10:02 PM

Beautiful

Breathtaking thoughts. Please have this author more often on your wonderful website.

(2) Bernie Siegel, MD, December 9, 2007 12:09 PM

miracles and nature

miracles defy the laws of nature, statistics and physics such as a one days supply of oil burning for eight days. other events are related to the wisdom within nature. bacteria become resistant to antibiotics, viruses resist vaccines, plants resist droughts and people have experienced self induced healing of supposedly fatal illnesses. it is not an accident. we are all being born again free of the past's limitations and problems. not easy to do, but neither was wandering in the dessert for 40 years, so i suppose you could say it is a miracle if that makes you happy. if so we are all miracles.

(1) ruth housman, December 9, 2007 8:35 AM

the symbolic significance of the menorah

Hi, Thanks for a lovely article. I see the menorah itself as resembling the Hebrew letter, SHIN. And I find it very beautiful that in English, within the word, SHINE, we have shin. The menorah also to me is very much the tree with its branches, as we are limbs off the tree of life. I do not think these metaphoric connects are at all random. For me also when I regard leaves, particularly in that blaze of autumn, I see the flame that is a leaf. Nature for me is the expression of all of our lives and in that beauty, a deep profound truth.

Submit Your Comment:

  • Display my name?

  • Your email address is kept private. Our editor needs it in case we have a question about your comment.


  • * required field 2000
Submit Comment
stub
Sign up today!