Our discussion begins with the axiom that Hashem aims to conceal Himself in this world. This is reflected in the fact that the Hebrew word for world (olam) connotes concealment (he’elam) indicating that the world is an arena where Hashem’s presence is hidden to a certain extent so as to allow humans free choice in their moral decision-making. Hashem’s concealment is effected primarily through His use of nature since a natural order that is largely predictable camouflages Hashem’s management of the world.

It follows that in Hashem’s scheme there will be a limited role for miracles to play. Since a predictable environment helps advance the purpose of Creation Hashem will not normally interfere with it by means of miracles. Thus the Drashos HaRan states that “Hashem wishes to preserve the natural order to the maximum extent possible. He only interferes with nature when it is absolutely necessary.” Indeed the sefer Einei Shmuel contends that the prohibition to use Hashem’s names to perform miracles is based on the fact that since Hashem created nature to function according to His will any deviation from the natural order is effectively a denial ofProvidence.

Several conclusions follow logically from the foregoing principles. First miracles — whether performed by Hashem directly or through His faithful human servants — are often camouflaged so as to appear to some extent as natural phenomena. This diminishes if only slightly the miraculous nature of the event. Second it is inappropriate to expect Hashem to perform miracles. Third the performance of mitzvos is only to be considered legitimate if it is done by natural means without recourse to miracles. Fourth one should eschew benefit from miraculous events; a corollary of this is that one’s personal merits may be diminished if he benefits from miracles. We will now examine these ideas more closely noting at the outset that there is substantial overlap between them. 

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