I get the impulse behind “don’t ask me if I believe in talking donkeys.” If “religion” is only comfort, poetry, and community building, then sure, you don’t need a method, a rhyme, or reason. But Judaism, from the Torah through Rambam, explicitly commands and models a life of understanding: understanding G-d, His world, and His law. It is not a defense or being apologetic. This is purely about fidelity and protecting methods and deeper meanings, essentially, the way you are supposed to learn.
The Torah also mandates rational understanding…
דברים ד:ו — ושמרתם ועשיתם, כי הוא חכמתכם ובינתכם לעיני העמים
Deuteronomy 4:6 — “You shall guard and do [the laws], for this is your wisdom and understanding in the eyes of the nations…”
The Torah stakes Israel’s credibility on wisdom and understanding. It literally sets a public standard.
ירמיה ט:כב–כג — כה אמר ה׳… אל יתהלל חכם בחכמתו… כי אם בזאת יתהלל המתהלל: השכל וידע אותי
Jeremiah 9:22–23 — “Thus says the Lord… let not the wise glory in wisdom… but in this let one glory: to be wise and to know Me…”
The goal is דעת ה׳, knowledge of G-d, acquired through disciplined thought, not willful unknowing.
Rambam also mentions interpreting responsibly and seeking reasoning.
Rambam is forcefully attempting to protect Torah from misunderstanding (and irrational thinking) in the pursuit of keeping religion!
Anthropomorphisms and marvels are read through the intellect. He famously explains that Bilaam’s talking donkey and Ya’akov’s wrestling were prophetic visions (מראות). He’s “explaining away”. He is explaining exactly how prophecy works.
Commandments have reasons (תכלית). He states outright that the mitzvot aim to perfect beliefs and society. “There is a cause for every commandment.”
If we refuse the method, we invite two bad outcomes: credulity that hardens into superstition, or disillusionment that makes people leave religion altogether. A Maimonidean method prevents both.
To your other point, “Rationalizing every miracle?”
No. We read what the text actually says and weigh Chazal and the Rishonim on their own terms.
The Splitting of the Sea: the Torah itself highlights a strong east wind all night (רוח קדים עזה כל הלילה). That is not demythologizing… it’s the pshat. “וַיּוֹלֶךְ ה׳ אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה.” (Exod. 14:21).
Prophecy is often symbolic by design: “וידברתי על הנביאים… וביד הנביאים אדמה—I spoke through the prophets… and through the prophets I gave parables.” (Hos. 12:11). The Tanakh tells you to expect imagery.
A rational reader doesn’t chase centaurs or these myths you bring up. The rationalist honors the literary signals that the Torah and Nevi’im give him.
Another crucial point, Midrash is vital, but in its context.
Midrash is a moral pedagogy, spiritual provocation, and exegetical art. Rambam learns from it while guarding against reading aggadah as literal. That framing lets us love Midrash without letting “false traditions” metastasize into barriers to faith.
This does matter pastorally. Because when students are told that Judaism hangs on believing any literal reading people happen to assume, they eventually meet geology, philology, or just common sense, and some walk away. But we don’t feed into cynicism. We need to teach how to learn.
A reader’s checklist
Peshat first: what does the pasuk actually say? (Language, context, parallel texts.)
Genre signals: narrative vs. law; dream/vision vs. reportage.
Chazal: what is halakhic vs. aggadic; what’s mashal vs. nimshal.
Rishonim: Rambam on theology and ta‘amei ha-mitzvot; Rishonim on peshat.
Reality check: Torah doesn’t fear nature, because Gd created it! When the text highlights natural means (e.g., winds, timing), take the obvious hint.
Aim: Does the reading increase ידע ה׳ and תיקון המידות/החברה (human perfection and just society)? That’s part of Rambam’s bar for a “good” interpretation.
And lastly, Plato’s Socrates says he has “no time” to naturalize myths and will “accept what is generally believed.” That’s a stance for Greek poetry… it is not the Torah’s covenant or any way to handle religion. The Torah charges us to study day and night, and not to evade hard thinking…
יהושע א:ח — לא ימוש ספר התורה הזה מפיך והגית בו יומם ולילה… כי אז תצליח… ואז תשכיל.
Joshua 1:8 — “This Book of the Torah shall not depart from your mouth; you shall meditate on it day and night… then you will succeed and act wisely.”
Judaism invites awe and understanding. We don’t explain to explain; we explain to know G-d and to live His law with integrity.
What about ? There is a book The Holographic Universe who basic tenets propose that people and especially groups have an intrinsic ‘power’ to create events like this - interesting read.
Yes, I generally concur. Rationality has its place, like in engineering and computer algorithms. But for me, religion is Man's greatest work of art, and I appreciate it for its multitude of layers, its beauty, drama and moral challenges. It doesn't matter whether the flood occurred or not. It's the story that tugs at our imagination and continues to intrigue. I'm not even sure if religious fundamentalists really care if these stories are true or not; they've simply decided that they are and choose to live accordingly. It's a life choice that works for those who choose it. I've heard a rabbi say that it doesn't matter if modern pork meat is objectively clean; God said don't eat it, and that's sufficient - no further explanation is needed. That works for me. I think rationalists and artists can live side by side harmoniously; they both have something to offer.
I personally reject all the rampant literalism both from the fundamentalists and the liberal Protestants who try to rationalize what must have “really” happened. Religion has so much more in common with art, music, dance and poetry than it does with science or history. It is Essential Myth and Ritual…we are part of a long procession of humans who are trying to wrap our hearts and minds about why we are here, why we have consciousness, and what happens beyond mortal death.
Many years ago I went to an exhibit of the work of Monet at the Art Institute of Chicago. It was the largest collection of the “haystack” paintings ever gathered together. I thankfully took the audio tour and learned what those paintings were all about. Monet painted many works that all seemed to be of a haystack…over and over. What I learned was that the haystack was the backdrop…Monet was painting light…winter morning light, autumn evening life, summer midday light, etc.
I later connected this to spirituality and faith. When we get too focused on “what really happened” — did Jesus turn water to wine, did he raise Lazarus from the dead, etc. — it is like focusing on the haystacks in Monet’s paintings, but it’s not about haystacks…it’s about Light.
Far too many will say that if we don’t completely believe (as factual and historical) what is written in scripture…then we are rejecting God’s Word. SMH. The opposite of Faith is not Doubt, it is certainty.
“I understand why people try to rationalize miracles and make the Bible make sense. But, honestly, I think it’s a lost cause. “
Because they are trying to rationalise in the wrong way. They should understand that the Torah often speaks about metaphysical truths rather than physical truths. Basically many seemingly miraculous stories mean something true about the fundamental structure of the universe and human history, but they may not be literally physically true and it’s sort of irrelevant to discuss it anyway. That doesn’t mean that those stories have no physical basis whatsoever. For instance, I think it’s rational to believe that Exodus “physically” happened and counter-rational to deny it. However, perhaps 600.000 adult male Jews in the desert should be understood “metaphysically” rather than “physically”.
I get the impulse behind “don’t ask me if I believe in talking donkeys.” If “religion” is only comfort, poetry, and community building, then sure, you don’t need a method, a rhyme, or reason. But Judaism, from the Torah through Rambam, explicitly commands and models a life of understanding: understanding G-d, His world, and His law. It is not a defense or being apologetic. This is purely about fidelity and protecting methods and deeper meanings, essentially, the way you are supposed to learn.
The Torah also mandates rational understanding…
דברים ד:ו — ושמרתם ועשיתם, כי הוא חכמתכם ובינתכם לעיני העמים
Deuteronomy 4:6 — “You shall guard and do [the laws], for this is your wisdom and understanding in the eyes of the nations…”
The Torah stakes Israel’s credibility on wisdom and understanding. It literally sets a public standard.
ירמיה ט:כב–כג — כה אמר ה׳… אל יתהלל חכם בחכמתו… כי אם בזאת יתהלל המתהלל: השכל וידע אותי
Jeremiah 9:22–23 — “Thus says the Lord… let not the wise glory in wisdom… but in this let one glory: to be wise and to know Me…”
The goal is דעת ה׳, knowledge of G-d, acquired through disciplined thought, not willful unknowing.
Rambam also mentions interpreting responsibly and seeking reasoning.
Rambam is forcefully attempting to protect Torah from misunderstanding (and irrational thinking) in the pursuit of keeping religion!
Anthropomorphisms and marvels are read through the intellect. He famously explains that Bilaam’s talking donkey and Ya’akov’s wrestling were prophetic visions (מראות). He’s “explaining away”. He is explaining exactly how prophecy works.
Commandments have reasons (תכלית). He states outright that the mitzvot aim to perfect beliefs and society. “There is a cause for every commandment.”
If we refuse the method, we invite two bad outcomes: credulity that hardens into superstition, or disillusionment that makes people leave religion altogether. A Maimonidean method prevents both.
To your other point, “Rationalizing every miracle?”
No. We read what the text actually says and weigh Chazal and the Rishonim on their own terms.
The Splitting of the Sea: the Torah itself highlights a strong east wind all night (רוח קדים עזה כל הלילה). That is not demythologizing… it’s the pshat. “וַיּוֹלֶךְ ה׳ אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה.” (Exod. 14:21).
Prophecy is often symbolic by design: “וידברתי על הנביאים… וביד הנביאים אדמה—I spoke through the prophets… and through the prophets I gave parables.” (Hos. 12:11). The Tanakh tells you to expect imagery.
A rational reader doesn’t chase centaurs or these myths you bring up. The rationalist honors the literary signals that the Torah and Nevi’im give him.
Another crucial point, Midrash is vital, but in its context.
Midrash is a moral pedagogy, spiritual provocation, and exegetical art. Rambam learns from it while guarding against reading aggadah as literal. That framing lets us love Midrash without letting “false traditions” metastasize into barriers to faith.
This does matter pastorally. Because when students are told that Judaism hangs on believing any literal reading people happen to assume, they eventually meet geology, philology, or just common sense, and some walk away. But we don’t feed into cynicism. We need to teach how to learn.
A reader’s checklist
Peshat first: what does the pasuk actually say? (Language, context, parallel texts.)
Genre signals: narrative vs. law; dream/vision vs. reportage.
Chazal: what is halakhic vs. aggadic; what’s mashal vs. nimshal.
Rishonim: Rambam on theology and ta‘amei ha-mitzvot; Rishonim on peshat.
Reality check: Torah doesn’t fear nature, because Gd created it! When the text highlights natural means (e.g., winds, timing), take the obvious hint.
Aim: Does the reading increase ידע ה׳ and תיקון המידות/החברה (human perfection and just society)? That’s part of Rambam’s bar for a “good” interpretation.
And lastly, Plato’s Socrates says he has “no time” to naturalize myths and will “accept what is generally believed.” That’s a stance for Greek poetry… it is not the Torah’s covenant or any way to handle religion. The Torah charges us to study day and night, and not to evade hard thinking…
יהושע א:ח — לא ימוש ספר התורה הזה מפיך והגית בו יומם ולילה… כי אז תצליח… ואז תשכיל.
Joshua 1:8 — “This Book of the Torah shall not depart from your mouth; you shall meditate on it day and night… then you will succeed and act wisely.”
Judaism invites awe and understanding. We don’t explain to explain; we explain to know G-d and to live His law with integrity.
"...shake a $150 lemon..." 🤣
Better than a bargain-basement lemon... 🤷♂️
What about ? There is a book The Holographic Universe who basic tenets propose that people and especially groups have an intrinsic ‘power’ to create events like this - interesting read.
Yes, I generally concur. Rationality has its place, like in engineering and computer algorithms. But for me, religion is Man's greatest work of art, and I appreciate it for its multitude of layers, its beauty, drama and moral challenges. It doesn't matter whether the flood occurred or not. It's the story that tugs at our imagination and continues to intrigue. I'm not even sure if religious fundamentalists really care if these stories are true or not; they've simply decided that they are and choose to live accordingly. It's a life choice that works for those who choose it. I've heard a rabbi say that it doesn't matter if modern pork meat is objectively clean; God said don't eat it, and that's sufficient - no further explanation is needed. That works for me. I think rationalists and artists can live side by side harmoniously; they both have something to offer.
I personally reject all the rampant literalism both from the fundamentalists and the liberal Protestants who try to rationalize what must have “really” happened. Religion has so much more in common with art, music, dance and poetry than it does with science or history. It is Essential Myth and Ritual…we are part of a long procession of humans who are trying to wrap our hearts and minds about why we are here, why we have consciousness, and what happens beyond mortal death.
Many years ago I went to an exhibit of the work of Monet at the Art Institute of Chicago. It was the largest collection of the “haystack” paintings ever gathered together. I thankfully took the audio tour and learned what those paintings were all about. Monet painted many works that all seemed to be of a haystack…over and over. What I learned was that the haystack was the backdrop…Monet was painting light…winter morning light, autumn evening life, summer midday light, etc.
I later connected this to spirituality and faith. When we get too focused on “what really happened” — did Jesus turn water to wine, did he raise Lazarus from the dead, etc. — it is like focusing on the haystacks in Monet’s paintings, but it’s not about haystacks…it’s about Light.
Far too many will say that if we don’t completely believe (as factual and historical) what is written in scripture…then we are rejecting God’s Word. SMH. The opposite of Faith is not Doubt, it is certainty.
Beautifully put.
i love this piece! it serves as a confirmation (bias) for me.
A little confirmation bias never hurt anyone!
“I understand why people try to rationalize miracles and make the Bible make sense. But, honestly, I think it’s a lost cause. “
Because they are trying to rationalise in the wrong way. They should understand that the Torah often speaks about metaphysical truths rather than physical truths. Basically many seemingly miraculous stories mean something true about the fundamental structure of the universe and human history, but they may not be literally physically true and it’s sort of irrelevant to discuss it anyway. That doesn’t mean that those stories have no physical basis whatsoever. For instance, I think it’s rational to believe that Exodus “physically” happened and counter-rational to deny it. However, perhaps 600.000 adult male Jews in the desert should be understood “metaphysically” rather than “physically”.