The Problem with Miracles

And Avraham said to his servant, the elder of his house, that ruled over all that he had: Put now your hand under my thigh. And I will make you swear by Hashem, the G-d of heaven and the G-d of the earth, that you shall not take a wife for my son from among the daughters of the Canaanites, among whom I dwell. But you shall go unto my country, and to my kindred, and take a wife for my son, for Yitzchak. (Sefer Beresheit 24:2-4)

1. Eliezer’s plan for identifying a wife for Yitzchak

Parshat Chayey Sarah describes the events that led to the marriage of Yitzchak to Rivkah. Avraham directs his servant Eliezer to travel back to Aram Naharayim – the area from which Avraham had migrated – and seek an appropriate wife for Yitzchak.

Eliezer undertakes his mission and arrives at his destination. It is the time of day during which members of the community come to the well to draw water for their needs. He devises a test that will identify the proper wife for Yitzchak. He will ask a young woman who has drawn water to give him some of her water to drink. The young woman who complies and also offers to water his animals will be one he will favor as a wife for Yitzchak. He asks Hashem to facilitate this test and bring him success.

As soon as Eliezer completes formulating his test and directing his request to Hashem, beautiful Rivkah comes to the well. He approaches her and asks for water. She offers him water and tells him that she will also water his animals. She quickly performs this task. Eliezer recognizes that this young woman – the very first he approached – has met the requirements he established. He asks her about her family. He discovers that Rivkah is the granddaughter of Avraham’s brother Nachor. Shortly thereafter, Eliezer is invited by the family to lodge in their home and he is offered food.

And there was set food before him to eat; but he said: I will not eat, until I have told of my errand. And he said: Speak on. And he said: I am Avraham's servant. (Sefer Beresheit 24:33-34)

2. Eliezer’s conversation with Rivkah’s family

Eliezer refuses to eat before telling the family of his mission and the astounding events surrounding his meeting Rivkah. He describes the test he devised and his prayer to Hashem. He explains that Rivkah appeared at the moment he completed his prayer. He describes Rivkah’s behavior and he asks the family to agree to her marriage to Yitzchak.

The Torah’s narrative of these events is uncharacteristic. Generally, the Torah is very economical in its uses of words. Entire mitzvot are only indicated by a few words. Large portions of the lives of our patriarchs and ancestors are either not discussed or described in a few short phrases. Yet, in its narrative of the events surrounding the selection of Rivkah, the Torah actually seems verbose. The details of Eliezer’s encounter with Rivkah are twice described. First, the Torah describes these events as they occurred. It describes Avraham’s charge to Eliezer and their conversation. Eliezer’s formulation of his test and his prayer to Hashem is detailed.   The Torah describes the sudden appearance of Rivkah and her perfect response to Eliezer’s request that she share her water with him. It describes his conversation with her concerning her family background.

But then the Torah reviews Eliezer’s discussion with Rivkah’s family. In this portion of the narrative all the details already treated by the Torah are painstakingly repeated. Again, in this context, Eliezer’s initial conversation with Avraham is described. Eliezer’s test and prayer are described. Rivkah’s appearance and her behaviors are recounted. Eliezer’s conversation with her about her family is again repeated. Why does the Torah depart from its normal concise style and repeat all of these details?

And now if you will deal kindly and truly with my master, tell me. And if not, tell me; that I may turn to the right hand, or to the left. Then Lavan and Betuel answered and said: The thing proceeds from Hashem. We cannot speak unto you bad or good. Behold, Rivkah is before you. Take her, and go, and let her be your master's son's wife, as Hashem has spoken. (Sefer Beresheit 24:49-51)

3. Rivkah’s family’s response to Eliezer’s story

In order to answer this question, we must consider the family’s response to hearing Eliezer’s account. Eliezer ends his account by asking the family to allow him to take Rivkah and return to the Land of Cana’an. There she will wed Yitzchak. Rivkah’s father and brother respond that they do not feel that their acquiescence is needed or meaningful. It is obvious to them that Hashem wills this union. Therefore, it is not their prerogative to approve or disapprove.

In other words, Rivkah’s family understood that the hand of Hashem had directed the events that Eliezer had described. He had arrived at the town’s well. He formulated a test to identify the proper wife for Yitzchak. He had turned to Hashem and sought His assistance. Immediately, Rivkah had appeared before him and fulfilled the requirements of the test. Eliezer understood this as evidence of Hashem’s providence and so did the family of Rivkah.

Now, the Torah’s detailed treatment of this material is more understandable. The Torah wishes to communicate that Eliezer did not embellish or misrepresent the events in order to impress his listeners. He did not attempt to manipulate their perception of the events as divinely guided by enhancing his account. He exactly described the events as they occurred. It was not the eloquence of Eliezer’s presentation of the events that convinced Rivkah’s family of Hashem’s influence. It was the bare unadorned facts that persuaded them. The Torah communicates this to us by recording Eliezer’s exact words to the family. It invites us to judge for ourselves the truthfulness of Eliezer’s account and its impact.

In short, Rivkah’s father and brother were completely convinced by Eliezers’ account that Rivkah’s marriage to Yitzchak was an expression of Hashem’s will. Given this recognition, the subsequent events that are described by the Torah are quite amazing.

And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said: Send me away unto my master. And her brother and her mother said: Let the young girl abide with us a year, at the least ten months. After that she shall go. (Sefer Bresheit 24:54-55)

4. In the morning doubts emerge

The following morning, Eliezer prepares to depart with Rivkah on his return journey. Now, Rivkah’s brother and her mother ask that the departure be delayed. Rivkah should be allowed to remain with her family for ten months or a year before leaving. Eliezer reminds Rivkah’s family of their comments of the previous day. They had acknowledged that Hashem had selected Rivkah for Yitzchak and that they could not interfere. How can they now delay Eliezer’s departure with Rivkah and postpone the fulfillment of Hashem’s will? Rivkah’s brother and mother hear Eliezer’s argument but continue to resist and suggest that the decision be left to Rivkah. It is Rivkah who decides that her future is with Yitzchak and responds that she will immediately begin that future.

In less than a single day Rivkah’s family revised its perspective on the events described by Eliezer. When they first heard Eliezer’s story they were immediately convinced that Hashem’s will was expressed in the events leading to the selection of Rivkah. Less than a day later, they were unsure and resisted giving up Rivkah. What caused this radical change in their perspective?

And Hashem said to Moshe: Now, I come unto you in a thick cloud, so that the people may hear when I speak with you, and may also believe in you forever. And Moshe told the words of the people unto Hashem. (Sefer Shemot 19:9)

5. Miracles and circumstantial evidence

Actually, Maimonides suggests that the behavior the Torah is describing is not uncommon or unexpected. He explains that Hashem did not wish Bnai Yisrael to accept the authenticity of Moshe’s prophecy on the basis of the miracles that he performed in Egypt. Certainly, these wonders were astounding and did make a deep impression upon the people. However, Hashem did not want these wonders to be the basis of their conviction in Moshe’s authenticity. Instead, Hashem brought the nation to Sinai. At Sinai Hashem addressed the people directly and they heard Hashem speak with Moshe. They themselves were witnesses to Moshe’s prophetic experience and understood its extraordinary nature.

Maimonides adds that the convictions that are based upon witnessing wonders or miracles are subject to doubt and skepticism. Eventually, these convictions will yield to these doubts.[1]

Maimonides’s comments can be understood on two levels. First, Maimonides is noting that the miracles performed in Egypt and the Sinai revelation both provided evidence of Moshe’s prophecy and his relationship with Hashem. However, they provided two very different forms of evidence. The miracles provided only circumstantial evidence. The miracles did provide circumstantial evidence because they could only be explained by accepting that Moshe was acting as Hashem’s agent. However, in observing and experiencing these miracles the people were not witnessing Moshe’s actual prophecy or interaction with Hashem. Instead, they observed phenomena that strongly suggested this relationship.

At Sinai, the people actually witnessed the prophetic relationship. They heard and experienced Hashem speaking and interacting with Moshe. They did not need to make deductions or weigh the implications of the evidence. They witnessed Moshe’s prophetic experience. They heard Hashem speak with Moshe.

6. The power of a miracle and its limits

However, there is another level to Maimonides’ comments. Miracles are overwhelming.   One who experiences or witnesses a miracle is overwhelmed by the experience. The sense of the presence of Hashem overpowers the critical faculty and suppresses all doubt. However, with time, the state of awe effectuated by the miracle fades and the critical faculty is restored. The events previously interpreted as miraculous are subjected to scrutiny and carefully reevaluated. The outcome of this careful analysis will be intensely effected by the biases and prejudices of the observer which can now assert themselves. If the miracle implies an unwelcome or uncomfortable message to the observer, then awe will be replaced by skepticism. Yesterday’s miracle will be converted into today’s coincidence.

Now, the behavior of Rivkah’s brother and mother are more intelligible. Even though Eliezer did not embellish his account, the story he told overwhelmed his listeners. This is implicit in the response of Rivkah’s father and brother to Eliezer’s account. They acknowledged that this union is from Hashem and that they can neither speak in its favor or against it.

Midrash Lekach Tov makes an insightful comment on this response. It makes sense for the family to acknowledge that they cannot resist the will of Hashem by speaking against the marriage. But why did they add that they cannot speak in its favor? The midrash continues and explains that they were saying that the endorsement of the marriage also does not come from them. Rather it is the product of Hashem’s will.[2] According to the midrash, Rivkah’s family members were overwhelmed by the evidence of Hashem’s involvement that was presented by Eliezer. Nonetheless, they were compelled to assert that this marriage was not an expression of their own desires. This is an expression of ambivalence. They could not speak against the marriage. But neither would they give it their endorsement.

The next day this ambivalence was able to gain expression. The overpowering impression made by the events described by Eliezer had faded. Now, they began to reconsider their evaluation of Eliezer’s account. This analysis was impacted by the ambivalence that was suppressed the day before. Under the influence of this ambivalence, they became skeptical and doubts arose in their minds. No longer were they completely convinced that they were witnessing Hashem’s work. Now, they suggested that perhaps this marriage should be delayed.

7. Modern day miracles?

A friend recently shared with me that he wished Hashem would perform some modern day miracles. Surely, such wonders would address the skepticism of non-believers and persuade humanity to accept the reality of Hashem and His sovereignty. This above discussion suggests that my friend’s assumption about the efficacy of miracles is not necessarily shared by the Torah. Miracles are most convincing to those whose convictions they support. Those who do not wish to accept the message of a miracle are unlikely to remain convinced of its legitimacy.

[1] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Yesodai HaTorah 8:1.

[2] Rabbaynu Tuvia ben Eliezer, Midrash Lekach Tov, Sefer Beresheit 24:50.