- Magical Powers
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- Rabbi Reuven Mann - Dean, Masoret Institute
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- The idea that objects possess supernatural powers is absolutely
contrary to Torah. The Torah makes it clear that nature operates
according to fixed laws. Thus, objects only possess the natural powers
they are endowed with. Whenever something occurs outside the frame of
natural law the only cause is the Divine Will, i.e., what we call
Providence. In the war against Amalek when Moshe lifted his hands the
Jews would prevail and when he lowered them they would falter. Yet
Rashi asks, "can the hands of Moshe wage war?" So too in the
case of the copper snake those bitten would gaze upon the snake and be
healed. Would you say that the copper snake had a special power to
heal? Here too Rashi asks, "Can a snake heal?" and continues
to explain that when the Jews subordinated their hearts to G-d then He
would cure them.The same is true regarding the hands of Moshe. From
the question of Rashi we can clearly deduce that he rejected the
notion of ascribing non-natural powers to physical objects. It is
important to remember the Chizkiyahu destroyed the copper snake when
the people began to attribute powers to it. The jar of manna and many
other objects were hidden for the same reason.
- G-d did not give us any objects to cure us or help us with our
problems. He told us that our fate would be determined purely by the
quality of our faith, obedience to His will and level of perfection.
If the stones of the ephod had the power to cause pregnancy why did
Channa pray so bitterly and offer the child to G-d's service? Why were
there any barren women? It is not mentioned that Channa or the woman
who hosted Elisha swallowed any dust in order to become pregnant. This
attitude of course represents a complete distortion of mitzvohs as the
Rambam explains in regard to using mezzuah for medicinal purposes. On
this point all intelligent people should agree.
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- Finally it is not our burden to disprove an idea which is contrary
to Torah and common sense understanding of Torah. It is the burden of
the person asserting a notion which runs contrary to the basic
principals of Torah to demonstrate through authoritative and
unimpeachable sources that his strange interpretation is authentic.
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