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Someone who sees a place where miracles happened to Israel recites: "Blessed is He who did miracles for our forefathers in this place."
Ein Ayah: It is proper to view the unity between miracles and nature, as all of Hashem’s actions are one. Whatever nature is unable to maintain in the world’s proper function is provided by miracles. Therefore, miracles are not a totally different apparatus but are connected to nature. This "partnership" is also reflected in Chazal’s statement: "Hashem made a condition with the creations of genesis ...," as the miracle finds its place in cooperation with nature. Therefore, the question of how Hashem can change His mind [and do miracles] is not a question because the role of miracles is part of the apparatus that Hashem created.
The foundation of nature is place, because place encompasses all limited things, in quality and in quantity. When Chazal wanted to tell us that something is beyond nature, they said that it is beyond space, like the fact that the dimensions of the ark and cherubim did not take up space. (Yoma 21a). In our context, therefore, to demonstrate that miracles are connected to nature, and the two are connected to Divine Providence, we make the blessing, "Blessed is He who did miracles for our forefathers in this place."
A related message that we learn from the idea of miracles is that there is no chance in the world. Rather everything is a product of the providence that comes from the ultimate wisdom. If there were only nature, then we would say that although nature was created with great wisdom, there are individual occurrences, which have no purpose and happen only because of the rules of nature. However since miracles exist, which work outside the rules of nature, it turns out that nothing must be because of nature and if something happened as it did, it must have a specific reason. If something has a specific, divinely ethical purpose, then even its seemingly unimportant details have ethical significance. The place where a miracle occurs is a perfect example. While noting the miracle and realizing that there was a reason for it, we hint that there must be a reason why the miracle happened in the place it did. We do not say that the place makes no difference, even if we do not know what the reason is.
While miracles deserve a blessing, so too nature deserves blessings, as it is a manifestation of great divine grandeur and kindness. However, we must distinguish between thought and speech. Thought naturally extends to matters that will come only in the end of days, which are loftier to think about than matters of the present. In contrast, speech is related to those things that a person sees in the present. Nature runs in such a way that its connection to ethics will be seen only at the end of the days, for in the meantime it often seems that forces of evil have much success. Therefore, regarding natural phenomena, our thanks are reserved primarily for creation in general terms, as we feel that "Hashem’s kindness fills the land" (Tehillim 33:5). However, regarding specific events, we can see the good only with a broad eternal look, which is beyond words.
Miracles, on the other hand, are always done for a purpose that supports righteousness. Therefore, it is fitting to make the blessing with one’s mouth. Someone who wants to see the righteousness within the acts of nature is being unreasonable because such a wonderful, complex system cannot be fully appreciated by man. Therefore, one who recites Hallel every day is a blasphemer (Shabbat 118b). That would make Hashem’s running of the world look simplistic and compartmentalized, when actually, "How great are Your actions, Hashem? How deep are Your thoughts?" (Tehillim 92:6).
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
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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.
