The Plagues and the God of the Gaps

R. Jonathan Sacks (link):

The response of the Egyptians to these first two plagues is to see them within their own frame of reference. Plagues, for them, are forms of magic, not miracles. To Pharaoh’s “magicians”, Moses and Aaron are people like themselves who practice “secret arts”. So they replicate them: they show that they too can turn water into blood and generate a horde of frogs. The irony here is very close to the surface. So intent are the Egyptian magicians on proving that they can do what Moses and Aaron have done, that they entirely fail to realise that far from making matters better for the Egyptians, they are making them worse: more blood, more frogs.

This brings us to the third plague, lice. One of the purposes of this plague is to produce an effect which the magicians cannot replicate. They try. They fail. Immediately they conclude, “This is the finger of G-d”.

This is the first appearance in the Torah of an idea, surprisingly persistent in religious thinking even today, called “the god of the gaps”. This holds that a miracle is something for which we cannot yet find a scientific explanation. Science is natural; religion is supernatural. An “act of G-d” is something we cannot account for rationally. What magicians (or technocrats) cannot reproduce must be the result of Divine intervention. This leads inevitably to the conclusion that religion and science are opposed. The more we can explain scientifically or control technologically, the less need we have for faith. As the scope of science expands, the place of G-d progressively diminishes to vanishing point.

What the Torah is intimating is that this is a pagan mode of thought, not a Jewish one. The Egyptians admitted that Moses and Aaron were genuine prophets when they performed wonders beyond the scope of their own magic. But this is not why we believe in Moses and Aaron. On this, Maimonides is unequivocal:

Israel did not believe in Moses our teacher because of the signs he performed. When faith is predicated on signs, a lurking doubt always remains that these signs may have been performed with the aid of occult arts and witchcraft. All the signs Moses performed in the wilderness, he did because they were necessary, not to authenticate his status as a prophet . . . When we needed food, he brought down manna. When the people were thirsty, he cleaved the rock. When Korach’s supporters denied his authority, the earth swallowed them up. So too with all the other signs. What then were our grounds for believing in him? The revelation at Sinai, in which we saw with our own eyes and heard with our own ears . . . (Hilkhot Yesodei haTorah 8:1).

The primary way in which we encounter G-d is not through miracles but through His word – the revelation – Torah – which is the Jewish people’s constitution as a nation under the sovereignty of G-d. To be sure, G-d is in the events which, seeming to defy nature, we call miracles. But He is also in nature itself. Science does not displace G-d: it reveals, in ever more intricate and wondrous ways, the design within nature itself. Far from diminishing our religious sense, science (rightly understood) should enlarge it, teaching us to see “How great are Your works, O G-d; You have made them all with wisdom.” Above all, G-d is to be found in the voice heard at Sinai, teaching us how to construct a society that will be the opposite of Egypt: in which the few do not enslave the many, nor are strangers mistreated.

(A reader had sent this to me in an e-mail a few weeks ago but I was waiting for it to be posted online.)