Of Miracles and Nature

By Rabbi Elkanah Schwartz

Some answers focusing on the Purim miracle and other "natural events. "

FUNDAMENTAL to Jewish belief is recognition of Divine control of the universe.

There are no accidents. Everything -- literally everything -- is so because the Almighty makes it so. The concept of hashgachah peratis (specific supervision) refers to the control of the Divine Being over everything that is and everything that occurs. In fact, this belief is the first of Maimonides' Thirteen Principles of Faith: "I firmly believe that the Creator, Blessed is His name, is the Creator and Ruler of all created beings, and that He alone has made, does make, and ever will make all things."

Divine control, however, functions in two patterns, teva, nature, and neis, --- miracle.

"Nature" means that the Almighty moves everything within an identifiable and predictable order; we describe as "natural" those events that occur by Divine control within this order. "Miracle" means "unnatural" --- something which, while occurring through Divine control, does not fall within any identifiable or predictable order. Miracles, too, function in two patterns: in one, the neis niglah, Divine control is revealed, and the miracle is recognized as such; in the other, the neis nistar, Divine control is hidden, and the miracle is made to appear as a natural occurrence.

The miracle of Chanukah was through the first pattern; the miracle of Purim, through the second. While the miracle of Chanukah was obvious -- a one-day supply of oil burned for eight days -- the miracle of Purim was not. The entire Book of Esther reveals nothing miraculous: a pleasant story, of almost fairy-tale outline, telling of a wicked man's downfall, and the triumph of the hero and heroine.

The Rabbis of the Talmud discuss this, reporting that the Book of Esther, which does not mention even once the name of the Almighty, is a case of a miracle camouflaged to appear as a natural occurrence.

Nature of Hiddenness

One might wonder whether any natural-appearing event is really a camouflaged miracle. If so, is one required to make a holiday for every joyful event, since one cannot always know whether, like Purim, it is a miracle in disguise?

Perhaps so -- were it not for our Rabbis who revealed the miraculous nature of the Purim events, thereby teaching faith in the Almighty, to recognize that He is truly directing the circumstances surrounding individual and collective lives along patterns destined for their benefit, though one may not at the time be aware of it -- just as Mordechai, Esther, and the other Jews of the time were initially not aware of the miraculous nature of the "natural-appearing'' events of their time. Now that Purim has been identified as a miracle, it is to be treated as such. Many a disguised miracle may be taking place at any time, but we do not treat them as such since they have not been identified.

The unique standing of Purim as a hidden miracle later revealed, is identified in the Talmud (Chullin 139b): "Where is Esther indicated in the Torah? In the verse, For I will surely hide (astir) my face (Devarim 31:18)."

Rather than merely developing a play on words (Esther/astir) the Rabbis of the Talmud were teaching "Where is it indicated in the Torah that there can be a miracle in disguise? -- in the verse wherein the Almighty tells Moses that He will always guide the Jews through all the tribulations that may befall them except that His hand may not be revealed in the process; that He will never forsake His children, though they may not always be conscious of His presence; that 'Hester Panim,' literally 'Hidden Face,' is also a process of Divine Guidance."

In fact, Sforno comments on that verse: "Wherever the Jews may be, My Divine Presence will be hidden within them." Truly, how can the continued existence of the Jewish people throughout these milliennia of galus (exile) and persecution be explained, other than to recognize the Divine Presence within Jewry, even if it be hidden from them?

Universal Significance

As is well known the miracle of Purim took place outsidethe Holy Land, in contrast to the miracle of Chanukah, which occurred in Jerusalem. Purim is the reassurance to the Jewish People that they will never succumb, even amid the worst offensives by the nations of the world -- on their own terrain.

And while Purim was not the only time that the Almighty helped His children through difficulties by natural-appearing methods, Purim is the only such event whose identity was revealed to give Jews an annual reassurance of the Divine Presence behind the Hester Panim(the "Hidden Face").

That is why the Purim celebration goes beyond celebrating the miracle of Mordechai and Esther, just as Mordechai and Esther willed to the Jewish People that it go beyond that. It must enter the realm of year-round service to the Almighty, to seek greater grasp and deeper understanding of faith in the Almighty.

Purim occurs exactly one month before Pesach, Passover . The miracles of Pesach are recounted for us: in the Torah, in the Haggadah, and every day in our prayers when we speak of rememberance of the Exodus from Egypt. The miracles of Pesach occurred not only before the eyes of the Jews but before the eyes of all the world, who recognized the miracles as such: "The peoples have heard, they tremble: pangs have taken hold on the inhabitants of Philistia. Then were the chiefs of Edom frightened; the Mighty men of Moab, trembling takes hold upon them; all the inhabitants of Canaan are melted away. Terror and dread falls upon them; by the greatness of Your arm they are as still as a stone" (Exodus 15:14-16). The miracle of Purim might have slipped by as another of many events where good triumphed over evil, had not the secret been revealed. The reason -- to remind us of that important aspect of our faith: the "Hidden Face" of the Almighty, which functions not only on Purim, but eternally.

Unique, Yet Ordinary

Small wonder, then, that the fulfillment of Purim is through acts which appear ordinary, but when understood within the above context become extraordinary. Consider, first, the reading of the Megilla:

Every Shabbes and Yom Tov morning, and every fast day following the reading of the Torah at Minchah, a selection from the Prophets is read with blessings. Every Tishah B'Av evening, the entire Book of Eichah is read without the preface of a blessing. Thus, the essential practice of reading Scripture publicly is not unique to Purim, but Purim is the only time one must both read Scripture (other than the Pentateuch) from a parchment scroll and recite blessings over the reading.

Then, comes a second mitzvah of Purim, mishlo'ach manos, sending food packages to a friend; and a third mitzvah, matanos la'evyonim, gifts to the poor; and a fourth mitzvah, seudas Purim, the festive meal. None of these is unique as are blowing the shofar on Rosh Hashanah, handling the lulav and esrog on Succos, or eating marror and charoses on Pesach. There are other times during the year when we read from the Scriptures; when we send gifts to friends and to the poor; and when we enjoy a hearty meal.

But then, if Purim is a celebration of a miracle disguised as a natural event, then the fulfillment of Purim should also appear as something natural, although in reality it is not. One must be aware, while listening to the reading of the Megillah, sending food packages to friends, giving gifts to the poor, or enjoying a festive meal, that all may appear "natural" -- but in reality are not. Instead, one must be mindful of loftier meanings. It is simpler to be reminded of faith when doing something exotic; it is more difficult to be so reminded when we are doing something ordinary. But then, once reminded, the ordinary becomes extraordinary.

In a very special way then, Purim is an annual reminder of the very special way the Almighty takes care of His children: He is always there, even when they do not realize it.