Our Mishna on Amud Aleph discusses the rule of the thanksgiving offering: it can only be eaten on the day and subsequent evening of its offering. A thanksgiving sacrifice is brought in response to an event where a person was in mortal danger and saved. This one-day time window is different from other shelamim, which allow an additional day.
The Abravanel (Tzav) explains that since the owner has only one day to eat all that meat, he will invite others to join, which will help publicize and celebrate his Thanksgiving event, such as if his life was miraculously saved.
Sefer Daf al Daf quotes the Imrei Emes, who offers a thought-provoking answer. Really, miracles happen every day, therefore if we celebrate this particular miracle for more than one day, it encroaches on recognition of other miracles that belong to the next day. Symbolically, if we extend this Thanksgiving offering to the next day, it diminishes the recognition that truly every day is miraculous.
Occasionally we experience events so out of the ordinary we find them miraculous because we are not used to this manifestation, even though existence itself and, even within our own body, we find miracles and wonders. We use those moments of inspiration to heighten our recognition of the wonders of the world and God’s providence—but not because miracles don’t happen all the time.
The Gemara (Succah 29a) states:
When the sun is eclipsed it is a bad omen for the entire world. To what is this matter comparable? To a king who prepared a feast for his servants and placed a lantern before them to illuminate the hall. He became angry and said: Take the lantern from before them and seat them in darkness.
How can we make sense of this when we know an eclipse is an astronomical event, predictable and not reactionary? Thales predicted a solar eclipse in 585 BCE, and the rabbis may have known this as well—they were aware of Halley’s Comet (Horiyos 10a).
The Gemara (Horiyos 12a) describes anointing new kings by a spring so that their kingdom will continue like the flowing water. The Meiri explains these symbolic acts I’m not magic tricks but rather arouse awareness and encourage more fervent prayer. Similarly, we can consider the eclipse as not a divinely timed punishment, but a natural event that induces awe, reminding us to improve, because without God’s Providence, we can suffer everything, including the loss of the Sun itself.
A so-called overt miracle simply arouses us momentarily, but in truth, it is no more miraculous than everyday life. Just as we celebrate anniversaries or birthdays to focus on love end recognition for someone we always love, miracles remind us to focus on the divine wonders we live with constantly.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com