Daf Yomi, Marriage Counseling, Psychotherapy, Rabbi Simcha Feuerman, Torah and Psychology
Our Gemara on Amud Aleph observes the value of a mitzvah performed at its proper and initial time. For example, the burning of the sacrificial fats and limbs is valid all night, and therefore it is possible to wait until the conclusion of Shabbos and burn them at night, but nevertheless one would not wait with them until nightfall; rather, one burns them immediately, even on Shabbos.
There is something about the incumbency of the mitzvah itself that compels action, and there is no need to delay.
In Pesachim (64b), Rava holds that when the courtyard of the Temple reached capacity, the gates were closed by the “TSA - Temple Security Authority.” Those who came later would participate in the next shift. However, Abaye reads the Mishna that any number could come to perform the Paschal sacrifice, and it was not limited. Rather, they routinely relied on a miracle for the gates to close automatically and contain as many as would come, regardless of physical space requirements.
The Gemara (Shabbos 90a) records that they used to place iron spikes on the roof of the Temple so as to deter the ravens from perching. Additionally, they would use marble tables, which were cool, to prevent the meat from spoiling (Shekalim Yerushalmi 6). In both these cases, the holiness of the Temple should have been sufficient to miraculously protect from these mishaps (as miracles were routine at the Temoke, see Avos 5:5), yet we have a rule that we do not rely on miracles (see Tosafos Shabbos ibid. and Korban Haedah Shekalim 6:3).
Ben Yehoyada on the Gemara Pesachim asks why, according to Abaye, do we rely on miracles when we see a principle that we usually do not do so, even in the Temple where miracles were routine.
He offers a number of answers, such as that this miracle of the courtyard accommodated the needs of the tzibbur, or that Erev Pesach was a time propitious for miracles since it was the eve of the Exodus, and finally, based on our Gemara, a mitzvah at its right time has a special power. Though the other instances are related to mitzvos and the sanctity of the Temple, the miraculous accommodation of the unlimited numbers in the courtyard who came to perform the Paschal sacrifice allowed for an immediate fulfillment of the mitzvah.
What is the philosophical and theological root of avoiding reliance on miracles? This may depend on your philosophy of miracles. The Rambam holds that nature is a fixed matter, representing the will of God, and therefore ordinarily should not change. When a miracle occurs, it is actually a preprogrammed feature of nature from the beginning of time (see Moreh Nevuchim II:25 and Commentary on Avos 5:6). Clearly, then, one should not rely on or expect miracles, as it is almost disrespectful, since the routines of nature itself are God’s wisdom and will, and only subject to change based on His advance determination and foreknowledge. However, even Ramban, who holds that nature is essentially an illusion and every moment is sustained by God’s will in a similar manner (see Ramban end of Parashas Bo), still holds that it is God’s will that the majority of miracles occur in a hidden manner (Ramban Shoftim 20:9). Ironically, in essence, according to Ramban all of nature is a miracle, and according to the Rambam, all miracles are nature.
Given these ideas, we can understand why, if it is for a mitzvah at the moment or another important consideration, the rule would not apply. This is easier to work from the Ramban’s point of view than from the Rambam. Because, according to the Ramban, everything is really a miracle anyhow, so it is simply a matter of respecting God’s will to keep it hidden, but exceptions can be made if it is important. According to the Rambam, however, the miracles must be predestined and preprogrammed because there cannot be a change in God’s will. It is more difficult to see how, for certain matters, we can routinely rely on miracles, but it still is technically understandable.
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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