#626: Amida: Modim (Part 22)

C is sponsored by the Saka family inform. We are still in the 18th of the of expressing our endless and profound gratitude to Hashem for all the good that he does for us that he does forever that he did for our ancestors. He will do for our progeny that extends vador intergenerationally. We will continue to scream from the rooftops and tell the story of his goodness that our soul that's entrusted to him. So we mentioned last night the opinion of the daily miracle means not individually collectively the miracle that even though in every generation they want to destroy us on the in the plural we are still here to tell the story our story is still being written the daily the daily miracle that is every single day as we said we don't have to wait for the seder for every day when we We're having in mind the daily miracle of our existence. And then we said the Ramban is introduction to say for the very end of makes the famous comment that a Jew does not have a Torah Mosha when it's not considered to be part of the Msora. If you subscribe to nature, if you think there's a natural law and a natural order and we're subject to nature, then you're not part of Toras Moshe, right? Ramban, what it means to be a believing and faithful Jew is to know that we are the a we are not subject to nature. We are supernatural and that everything is in fact everything is from Hashem. So the second means Hashem we're grateful. There is no such thing as nature and there's nothing natural. We're grateful for the daily miracle. You woke up this morning, we have our faculties. You woke up this morning and all the parts are working. You woke up this morning, you can see and hear and walk. Your knees and your hips and your elbows, they're working. You could eat and eliminate. What a miracle. But I want to share with you the words of of Rav Mosha Yikamo, one of the kadoshim who was brutally murdered in the Harnov massacre several years ago. tremendous and sadik and when referring to this to this Ramban qualified it very differently than the way that we're used to thinking about it and these are his words he says there's a well-known statement of the Ramban at the end of this week's para that many people misunderstand the Ramban says the great open miracles of mitim are meant to teach us about the hidden miracles that happen all the time and whatever happens to a person is not a matter of tea of nature whatsoever many people make a terrible mistake of thinking that the Ramban means there's no such thing is nature. If you ask people their honest opinion, if they think it means it literally, I don't think they'll pass the test, no one would end up being a M anymore. To say there's no such thing as tea is patently absurd. Nature is a reality. The Pik says, "Hashem created a world and he put in motion some immutable laws of nature. Anyone who says there's no such thing as nature is either a hypocrite because he clearly cannot believe what he's himself saying or he's literally off the wall because he's denying reality. So what does the Ramban mean? Wondered Rav Mosha Turski and Nace means that is communicating with us. If you take a look at the Ramban inside you'll see clearly the whole thrust of his words is the foundation of the Ramban's comment is coming not on a miracle in Par's bow. He's talking about about reward and punishment. What is that is reacting, responding to everything we do. He's communicating with us, sending us messages. There is a tea that Hashem conducts the world through natural laws. And those laws are indeed immutable in terms of how we experience them on a day-to-day basis. Thus, we can and should expect, for example, the sun will rise in the east precisely at the time the calendar says it will. And it was set in the west precisely precisely at the time that was worked on based on all the astronomical geographical mathematical principles. Theore is that even within the context of the natural structure order and functioning of the world addresses each individual and every single human being through that individual's particular position. And that is the point of the Ramban that even within tea nature it's not random and it's not merely statistics even within the strict confines and boundaries of Hashem's guiding the world with natural law. Hashem is constantly sending us messages that is so touristy qualifies this not as rejecting nature because you can't nature is a reality and there are immutable laws that we come to know. What it means to say is there is no nature independent or separate or apart from Hashem. It's not that there is nature and the natural order and rules, physics and then metaphysics and that's Hashem. It's that nature itself is informed and inspired. It's guided. It's programmed by Hashem. And even what seems to be within nature or natural is not a function of statistics or laws of nature. It's all Hashem communicating with us. That's what the Ramban means. And maybe that's what we're saying. We don't believe even in the natural. It's natural. We should wake up and see and speak and walk and eliminate food. These are all functions of nature. Naturally, human beings are desired that are designed that way. And says the Ramban the way of Moshwk's understanding is these two are miracles. meaning even if Hashem is the one behind nature but it's a miracle as an extension of his of him and as an extension of the very way that he communicates that he communicates with us and the says we'll close with this freeder explains so based on means that when we dive into Hashem and we feel he's answered us that too is a miracle no less than the splitting of the sea when we ask Hashem to intervene or intercede to help to provide we ask Hashem and our experience as a result and a consequence even though it seems that what then happened is natural someone's sick we ask Hashem help make them better someone needs we ask Hashem help them earn a living the house how is it going to get cleaned and how will the food possibly get cooked for pes and it seems it was natural it happened explainable in the rules of nature but when even something happens that looks like it's explainable in the rules of nature and we ded that too says says, "We're thanking you, Hashem." Even that which we've come to expect, even that which we feel entitled to, even that we anticipate or predict, even that which we daven for, all of it is it's the daily miracle for which we have boundless gratitude.