In a devar Torah about Parshat Korach entitled, "The role of miracles in the process of belief", Rabbi Avi Weiss writes, "I’ve often heard people say, “if only God would reveal Himself miraculously, Jews would believe today much like they did when God performed wonders in Egypt and in the desert.”
But, surprisingly enough, from a Torah perspective, miracles have limited impact. If one claims to be a prophet by virtue of miracles he performs, the Torah states that it is not enough. Miracles do not authenticate one’s prophetic mission. (Deuteronomy 13:2-6)
Our portion expands on this idea. As the earth opened up to swallow those rebelling against Moshe (Moses), the Jews seemed duly impressed. In the words of the Torah, “All Israel that were roundabout fled at the cry of them.” (Numbers 16:34) Surely faith would follow such an impressive feat.
By the next day, however, the impact of the miracle had waned. The Jews complained to Moshe and Aharon (Aaron) saying, “you have killed the people of the Lord.” (Numbers 17:6)
In fact, miracles in the Torah usually do not have lasting effects. Consider the following: Even after the miracles of the ten plagues in Egypt, the Midrash insists that most Jews still refused to leave. Not long after the splitting of the sea, the Jews complained to God that they didn’t have enough to eat and drink. Finally, while revelation is considered by many to be the most powerful intervention of God in the world, in the end, the Jews rejected the Ten Declarations, building the golden calf just forty days later.
.... In the words of Nehama Leibowitz “miracles cannot change men’s minds and hearts. They can always be explained away….Our sidra…teaches that miracles convince only those who can and are prepared to see them. Lack of faith points to a lack of will.”
As has been noted—for the non-believers, miracles won’t help; for believers, miracles are unnecessary."
But, surprisingly enough, from a Torah perspective, miracles have limited impact. If one claims to be a prophet by virtue of miracles he performs, the Torah states that it is not enough. Miracles do not authenticate one’s prophetic mission. (Deuteronomy 13:2-6)
Our portion expands on this idea. As the earth opened up to swallow those rebelling against Moshe (Moses), the Jews seemed duly impressed. In the words of the Torah, “All Israel that were roundabout fled at the cry of them.” (Numbers 16:34) Surely faith would follow such an impressive feat.
By the next day, however, the impact of the miracle had waned. The Jews complained to Moshe and Aharon (Aaron) saying, “you have killed the people of the Lord.” (Numbers 17:6)
In fact, miracles in the Torah usually do not have lasting effects. Consider the following: Even after the miracles of the ten plagues in Egypt, the Midrash insists that most Jews still refused to leave. Not long after the splitting of the sea, the Jews complained to God that they didn’t have enough to eat and drink. Finally, while revelation is considered by many to be the most powerful intervention of God in the world, in the end, the Jews rejected the Ten Declarations, building the golden calf just forty days later.
.... In the words of Nehama Leibowitz “miracles cannot change men’s minds and hearts. They can always be explained away….Our sidra…teaches that miracles convince only those who can and are prepared to see them. Lack of faith points to a lack of will.”
As has been noted—for the non-believers, miracles won’t help; for believers, miracles are unnecessary."
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