Miracles are usually viewed in public amazement. Judaism sometimes views miracles as a part of God’s work with his people. The further a people stray from knowing God, their explanations of miracles become more nebulous. In modern times, the late Israeli General and statesman, Moshe Dyan, was asked if he believed in miracles. He said, "No, we just count on them!"

Following is some Jewish commentary about miracles. Some of it is contradictory.

"It might be thought that God created the universe and then retired and, since the Creation, has had nothing more to do with it. This is very definitely not a Jewish point of view. In fact, creation is an unending process of continuous renewal. Furthermore, Judaism believes that after creating the world God is very interested in what happens in the world and particularly in how people conduct themselves. We cannot imagine why God should show such an interest, but interested He is. God not only follows the course of human events, but He also interferes in them and in the natural world, over and above the fact that it was He who originally laid down the laws of nature. This means that God on occasion changes the normal course of the world for some specific purpose. From this derives the whole theory of miracles."

"The Bible, however, does not dismiss magic as foolishness or delusion, and records several episodes of what appear to be effective employment of magic. Thus, Pharaoh's magicians successfully imitated Moses when the latter transformed his rod into a snake, and the waters of the Nile into blood. Similarly, the witch of En-Dor succeeded in raising the spirit of the dead Samuel at Saul's request. Nevertheless, the biblical accounts stress the distinction between these occult practices and the miracles which such men as Moses perform. The latter are the result solely of the command of God, who changes the laws of nature in accordance with His will, and not human designs."

" Extraordinary phenomena that seem to fall outside the pattern of normal, explainable occurrences are frequently referred to in English as miracles. In the Bible, such events are termed otot or moftim "wondrous signs"), and in the Talmudic literature as nisim ("heralds"). The terms point to the fact that both for the Bible and for the rabbis, miraculous events were caused by God and served as clear indicators of His controlling power in the universe. When the Red Sea parted to enable the Israelites to flee from the Egyptian armies that were pursuing them, and when the "sun stood still" at Gibeon to enable Joshua to be victorious in his battle with the Canaanites, miracles occurred; at a critical moment in human history, God altered the normal workings of physical phenomena (the sea, the sun), and by doing so, revealed His providential relationship to the people of Israel. Later thinkers, for whom "the natural order" had an existence independent of God, were troubled by the question whether biblical miracles were "natural" or "supernatural," but the Bible makes no such distinction and never questions God's ability to do anything, by any means."

"The rabbis of the Talmud unquestionably accepted the biblical miracles as related, but they were troubled by the fact that they seemed to imply a lack of perfection in the very act of Creation. They solved this theological problem by postulating that miracles were, so to speak, provided for already at the time of creation. Thus, although they were "extraordinary" they were still manifestations of the natural order. Many rabbis reversed this perspective and emphasized that the very regularity and harmony of the natural world were in fact "miraculous." It is this thought which is vocalized in the thanksgiving prayer which is part of the daily Amidah: "We thank You for Your miracles which are daily with us, and for Your wonders and benefits, which are wrought at all times, evening, morning and night."

"The rabbis rejected, however, the belief in "miracle performers" as bearers of religious truth. Once the Torah had been revealed to man, it was no longer "in heaven." It could not be altered by extraordinary means, but only by a natural process of development which was purely in the hands of ordinary human beings. And although the rabbis emphasized the miraculous aspect of the story of Hanukkah, they generally believed that by their time the age of miracles had ceased, since only in biblical times were people "willing to sacrifice themselves for the sanctification of the Name of God."

"In the Middle Ages, the biblical miracles posed a great problem for Jewish philosophers. They could not be explained in terms of contemporary science and they flew in the face of the philosophers' strong belief in the existence of an unchanging order to the universe. As a solution, many of the medieval philosophers adopted the Talmudic position outlined above which attempted to "naturalize" the miracles by seeing them as having been woven into the order of nature from the very beginning; their miraculous nature stemmed from the fact that they were expressed at the key moment in history when they were most needed.

"In modern times, some people have attempted to offer scientific explanations for several of the biblical miracles, such as the parting of the Red Sea. Others have "relativized" them by viewing them as natural occurrences which were recorded as if extraordinary and supernatural, because of the crucial role they played at the particular time."

"As is the case with all biblical miracles, the ten plagues are natural phenomena; they are miraculous in that they occur in an intensified form at the crucial moment. Every summer when the Nile rises, it is reddened by organisms it carries (blood); swarms of frogs and insects often follow the annual floensigng of the Nile; Egyptian boils were proverbial; and hail, although uncommon, has been known to fall in January, the time indicated in Exodus. Locusts may be blown across the country in winter or spring, and a thick, three-day darkness can be explained by heavy sandstorms raised by the hamsin winds of early spring." (Encyclopedia Judaica Jr.)

Miracles are best viewed from the personal events they deal with. Sometimes the event dealt with one or two individuals and sometimes with a group of people. Making the miracles a metaphor for everyone, might detract from the practical, personal and mostly intimate lessons or blessing they were intended. The metaphors may extended to teach private lessons far beyond the seemingly public nature of the miracle itself.

An example was the blessing of Naaman the Syrian at the time of Elisha the Prophet. On one hand, the Children of Israel were "obsessed" with the thoughts of being "occupied." They may have wished badly on their occupier even though the Lord’s instructions had always included a positive attitude about government.

"Curse not the king, no not in thy thought;" (Ecclesiastes 10:20)

". . . Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's." (Luke 20:25)

"Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work . . ." (Titus 3:1)

"We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law." (Articles of Faith 12)

There were many lepers in Israel at the time of Naaman, he, the occupying military commander, was also cursed with leprosy. Yet, the commander received the blessing of health, this came through the faith of his Israelite servant who suggested he go to the Prophet Elisha to be healed. The King of Israel "did not get it" as he saw this as a prevarication of political intrigue. The prophet did not even meet with Naaman, instead, sent a message for Naaman to bathe in the Jordan River seven times. Naaman "did not get it," yet followed the counsel of his servant to follow the prophet’s instructions. He was healed, and still "did not get it," sending a treasure to the prophet as a reward. (2 Kings 5)

The reward was returned, but the prophet’s servant, Gehazi, wanted to keep something of the treasure for himself. Oh, he "got it" and was even allowed to keep the part he coveted , but "got" the Leprosy that Naaman had! It is not good to mock the prophet! The miracle had nothing to do with political intrigue or approval of Naaman’s pagan life. It was a lesson of a simple servant’s faith and of following the prophet’s instruction. Get it?

"Persons who, without actually being Jewish, follow Jewish practices or claim to be Jews are termed Judaizers. The model of the Judaizer was Naaman, minister to the king of Syria around 850 B.C.E. who, after being cured of leprosy by the prophet Elisha, worshiped the God of the Jews while continuing outwardly to pray to the idols of the state religion." (Encyclopedia Judaica Jr.)

Jesus showed his personal compassion and individual love in his miracles. They were used to confirm the private, personal faith of those involved. Does it seem out of his nature to "prove his divinity and power?" Was it those observing that interpreted his miracles as such?

"And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him." (Mark 1:27)

"But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)" (Mark 2:10)

This last account in Mark of the palsied man had another subtle yet powerful lesson. Connect the meaning of this event with others. For example: most people that saw Jesus heal the withered hand, (Matthew 12:12, Mark 3:1, Luke 6:6) or heal the woman with an issue of blood, (Mark 5:25) as a sign of his power over one ailment or another. Yet, his responses often included a broader lesson.

"And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague." (Mark 5:34)

He was a "Whole-istic" healer. It mattered not whether it was a palsied man, his sins were forgiven, or one with a withered hand (can you imagine what happened to the rest of his soul?). It was not the issue of a woman, unclean for twelve years, (untouchable under Mosaic law) that was the lesson. She was told that she was whole, and then, also whole of her plague.

"And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague." (Mark 5:34)

Sometimes we are sick one way so that the Lord can bless us another way. So often the Lord sent the multitude away and asked that the miracle be kept private. It was his nature to ask that "no one know," it was his way of showing the personal nature of his salvation. Viewing the miracle in their private context will give us a greater insight to his mission - of saving each and every one of us.

From the forthcoming book, HOLY LANDS REVEALED the following paragraphs may be helpful.

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A Centurion’s Servant: To sense the personal gracious nature of Jesus’ relationships, let’s consider the account of a Roman centurion, whose servant was gravely ill.

Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.

And a certain centurion’s servant, who was dear unto him, was sick, and ready to die.

And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.

And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:

For he loveth our nation, and he hath built us a synagogue.

Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:

Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.

For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.

And they that were sent, returning to the house, found the servant whole that had been sick. LUKE 7:1-10

According to Jewish practices in those days, it was not proper for a Jew to come into the house of a foreigner. (Peter reiterated that custom when he spoke to another centurion in Caesarea.)

Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation. ACTS 10:28

However, Jesus graciously acquiesced to come to the centurion’s house. The Roman graciously constrained Jesus from compromising Jewish custom by asking him to bless his servant from a distance. His belief was so strong that he trusted the Savior’s power. His love for the Jews was so strong that he built their meeting house. Even today the remains of the synagogue at Capernaum reveal the Roman construction and style. Archaeology confirms the written scriptural account.

Allow the Children: Upon a closer look, we can also see the familiar nature of Jesus’ personality. He must have made many friends here; after all, thousands followed him . It is conceivable that the very first ones to gather around him when he came out or arrived to speak were the little children. He might have had special names or nicknames for them. For he called Simon Bar Jonah, Peter, a name denoting rock (maybe Simon’s physique was like a rock). (Later the rock would sink, and Jesus, the Rock of Salvation, would save him.) Many parents would also bring their children for blessings. The disciples would attempt to turn them away so they would not disturb the Master; he responded,

Suffer [allow] little children, and forbid them not, to come unto me: for of such is the kingdom of heaven." MATTHEW 19:14

Touching His Garment: Of the children at Capernaum, I recall the account of a twelve-year-old girl who was ill. Her father, the leader of the synagogue, begged Jesus to come and heal her. On the way to bless her, Jesus noted that a woman had touched his garment .

And when Jesus was passed over again by ship unto the other side, much people gathered unto him: . . . 

And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,

And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.

And Jesus went with him; and much people followed him, and thronged him.

And a certain woman, which had an issue of blood twelve years,

And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,

When she had heard of Jesus, came in the press behind, and touched his garment.

For she said, If I may touch but his clothes, I shall be whole.

And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.

And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? MARK 5:21-30

The Talith: Religious Jews today wear a garment of wool called a talith , the name seems to be derived from the Hebrew word for lamb, taleh. The hem or the strings of the talith are customarily touched during Jewish religious services (the four sets of strings are knotted so that the sum of knots and strings equals 613—the number of laws and covenants including the Ten Commandments given to Moses on Mount Sinai). Modern Jews touch the strings and knots of the talith garment to remind and commit themselves to keeping the laws and thereby being blessed of God.

The woman who touched the garment of Jesus (probably the talith) was healed. When he questioned who had touched him, the woman fell at his feet and confessed, probably because it was totally against Jewish custom for a woman bleeding (ritually unclean) to touch anyone. Jesus assured her that her faith had made her whole.

And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?

And he looked round about to see her that had done this thing.

But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.

And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. MARK 5:31-34

Talitha Cumi—A Child Back to Life: By the time Jesus arrived to bless the daughter of the leader of the synagogue, she had died . The people laughed at Jesus when he said the girl was only asleep. He sent all the mourners away, then with Peter, James and John,

he taketh the father and the mother of the damsel . . . and entereth in where the damsel was lying.

And he took the damsel by the hand, and said unto her, Talitha cumi  . . . MARK 5:40-41

The endearing term Talitha may have been Jesus’ way of saying "my little lamb," or "curly locks" (a nickname)—and cumi in Hebrew means get up.

And straightway the damsel arose, and walked. MARK 5:42

In discussing this event with my own curly-locked daughter, we mused on the tender feelings, personal nature, and poetry of Jesus. We wrote a poem together. Jesus’ teaching methods are reflected in the following verses that a young curly locked girl might have also thought two thousand years ago:

TALITHA —THE REFLECTIONS OF A LITTLE GIRL

     They said he was a stranger man,
     but, I liked him right away.
                     
                       The crowds lingered and followed him
                       but, I always heard him say:

                                      Hello, my precious little one,
                                      will you sit with me today?

                                            He called me Talitha, curlylocks,
                                            and he taught me how to pray.

                                      When I was sick, he came to me;
                                      but, my life had slipped away.

                       He told my father not to fear,
                       Have faith, he was heard to say.

     Then, took my little hand and said:
     Talitha, rise up and stay.

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Jesus was teaching a bereaved family, torn apart by the untimely death of their daughter. His lesson probably included the personal comforting thought, "Your family is together again." Yet what he was really teaching was that, "Families can be together, forever."