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Yet, on very windy days, Rabbi Zeira was careful not to walk among the palm-trees, lest a strong wind should knock a tree over. His caution in orchards seems bizarre. Why should a man who can sit unharmed in a burning furnace be concerned about the possibility of a falling tree?
The Talmud (Shabbat 32a) counsels the following attitude towards miracles:
"One should never put himself in a dangerous situation and say, 'A miracle will save me.' Perhaps the miracle will not come. And even if a miracle occurs, one's merits are reduced."
The Sages learned that one should not rely on miracles from Jacob. When Jacob returned home after twenty years in Laban's house, he greatly feared meeting his brother Esau. He prayed to God, "I am unworthy of all the kindness and faith that You have shown me" (Gen. 32:11). The Sages explained Jacob's prayer in this way: "I am unworthy due to all the kindness and faith that You have shown me." Your miracles and intervention have detracted from my merits.
We need to examine this concept. What is so wrong with relying on miracles? Does it not show greater faith? And why should miracles come at the expense of one's spiritual accomplishments?
The Function of Skepticism
Skepticism is a natural, healthy trait. Miracles can have a positive moral influence, but they also have a downside. Reliance on miracles can lead to a weakened or even warped sense of reality.
At certain times in history, God disrupted natural law in order to increase faith and knowledge. However, this intervention in nature was always limited as much as possible, in order that we should not belittle the importance of personal effort and initiative. This is where skepticism fulfills its purpose. Our natural inclination to doubt the occurrence of miracles helps offset these negative side effects, keeping us within the framework of the naturally-ordered world, which is the greatest good that God continually bestows to us. It is preferable that we do not rely on divine intervention, but rather say, 'Perhaps a miracle will not occur.'
Miracles and Nature
Ultimately, both miracles and natural events are the work of God. So how do they differ? A miracle occurs when we are unable to succeed through our own efforts. By its very nature, a miracle indicates humanity's limitations, even helplessness. When miracles occur, we are passive, on the receiving end.
Natural events are also the work of God, but they are achieved through our skill, initiative, and effort. When we are active, we spiritually advance ourselves by virtue of our actions. Our zechuyot (merits) are the result of the positive, ethical deeds that we have performed. We should strive for an active life of giving, not a passive one of receiving. Such an engaged, enterprising life better fulfills God's will — the attainment of the highest level of perfection for His creations.
Jacob 'used up' merits when he required God's intervention to protect him from Laban and Esau. He admitted to God, "I am unworthy due to all the kindness and faith that You have shown me." But Jacob later regained spiritual greatness through his active struggle against the mysterious angel. "For you have struggled with angels and men, and have overcome them" (Gen. 32:29).
(Gold from the Land of Israel, pp. 70-72. Adapted from Ein Eyah vol. III, pp. 166-168)
Rabbi Chanan Morrison of Mitzpeh Yericho runs ravkooktorah.org, a website dedicated to presenting the Torah commentary of Rabbi Avraham Yitzchak HaCohen Kook, first Chief Rabbi of Eretz Yisrael, to the English-speaking community
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
