More explanation from the Jewish perspective:
http://www.shemayisrael.co.il/Parasha/leff/archives/vaiera.htmParashat Vaeira
Torah and Nature Paths to Ahavas Hashem
The Nile will swarm with frogs, and when they emerge, they will be in your palace, in your bedroom, and [even] in your bed. [They will also be in] the homes of your officials and people, even in your ovens and kneading bowls (Shemos 7 28).
The second plague which G-d brought upon the Egyptians was 1 frogs. These frogs invaded every place in Egypt, including the ovens fired up for baking.
The Talmud (Pesachim s3b) relates that the frogs were the inspiration for Chananiah, Misha'el and Azaryah
What did Chananiah, Misha'el, and Azaryah see that caused them to enter the fiery furnace of Nevuchadnezzar? They reasoned a fortiori from the frogs of Egypt. If frogs, which are not commanded to sanctify G-d's Name, entered the fiery furnace in order to sanctify G-d's Name, how much more so should we, who are commanded to sanctity G-d's Name, do so.
This Gemara raises the issue of how nature can serve as a means of coming to the knowledge of Hashem. Let us consider some of the uses and misuses of the contemplation of nature.Rambam in Sefer Hamitzvos says that the path to love of Hashem is through Torah learning. Yet, in Hilchos Yesodei HaTorah, Rambam says that contemplating the natural world and its awe-inspiring wonders leads one to love of Hashem. The fact is that both of these paths are ultimately one. The Torah was the blueprint for the creation of the world, and thus nature is merely the physical manifestation of Torah. The Ten Commandments (Aseres Hadibros), in which the entire Torah is alluded to, correspond to the Ten Utterances (Asarah Ma'amaros), with which the world was created. Nevertheless, there is a crucial difference between nature and Torah as paths to Hashem.
The Midrash says that HaKadosh Boruch Hu did not create the world with the first letter, aleph, for it signifies-cursed-but rather with the second letter, beis, which signifies-blessing. But to placate the aleph, which felt slighted, Hashem began the Ten Commandments with an aleph-anoyeche. When it comes to using nature as a path to Hashem, one's explorations must be carefully guided, so that one indeed finds Hashem through his observation of nature. As King David proclaimed, Hashem is to be found in nature "When I see Your heavens, the work of Your fingers, I am inspired to realize my insignificance in relationship to G-d, Who is overwhelming" (Tehillim 8 4). But there remains a danger in the observation of nature as the Torah warns us: "Lest you raise your eyes heavenward and observe the sun, the moon and the stars, and you are enticed to bow to them and serve them" (Devarim 4:19)
Yuri Gargarin, the first Soviet cosmonaut, announced upon returning to earth that he was now sure that G-d did not exist, chas veshalom, because he did not see Him. On the other hand, American astronauts on one of the Apollo missions transmitted breathtaking views of the earth from space, and recited Psalm 119, "The Heavens declare the glory of G-d...." Two observations of the same thing, two divergent responses.
The bais of blessing must be clear and decisive when it comes to observing G-d through nature. However, the path of Torah is not fraught with such danger. Quite the contrary, the inner light of Torah study guides one toward the good. When it comes to Torah, even that which can potentially be a curse, the aleph, can be inspired and directed by the inner light of Torah for the good. For this reason, Torah study must always be the primary path, the aleph. Only one steeped in the study of Torah can truly and properly utilize the path of observing nature, the second path, the bats.
Topic: Who is more powerful than HaShem (Read 1674 times)