4 Proof from Miracles


The saying goes: extraordinary claims require extraordinary evidence. I think I have that extraordinary evidence.

For this proof, I could have theoretically chosen any of the number of Tzaddikim who lived in our generation, who were able to perform miracles. However, as being a Lubavitcher, I chose to bring the Lubavitcher Rebbe as my example, simply because I know the relevant information very well.


Throughout my years, I have heard well over 500 miracle stories, some of them involving close family relatives. I obviously will not list all of them here, but I recently took the time to go through the videos that JEM put out on their Living Torah program, and compiled a list of the interviews that had a connection to the Rebbe's ability to perform miracles.

I will ask the reader to take the time to watch as much of these videos as possible, if not all of them, as afterwards it will be much easier to relate to the conclusions that I have reached.































After all this, I believe that it is pretty hard to escape the conclusion that the Rebbe was able to perform miracles. Which, I suggest, means the following in turn:

1. G-d must exist.

This is especially important with regard to our subject here, the theory of evolution, that one cannot accept a framework in where evolution sufficiently explains the origin of our universe to the exclusion of G-d’s existence, as that conclusion is clearly false. I say that because I cannot fathom how a human, who is at the end of the day a mere product of star-dust, can have the ability to over-ride the system, and overpower nature with the mere words of his mouth.

Therefore, G-d must exist. My reference to G-d here is in the most generic sense, simply as a force beyond the physical universe.

2. The Torah is true.

There are a number of miracle stories that I linked to above, that are connected to Mitzvos in the Torah. For example, stories 2, 19, 20, 21 and 22, are connected to Tefillin and Mezozus. Stories 7 and 8 are connected to Shabbos, keeping Kosher and the Laws of Family Purity.

If the Torah is a man-made document, and is not Divinely inspired, then the act of fixing the mistakes that Tefillin or Mezuzos may have, has as much significance as scribbling on a piece of paper. Why is it then, that people’s problems were resolved after fixing their Tefillin and Mezuzos? Why is it that in so many cases, the specific word(s) that were problematic in the Tefillin/Mezuzos, were directly related to the specific problem that its owner was facing? If Shabbos and Kashrus are inherently insignificant acts, how is it possible that they were the remedy to the ailments that people had?  

3. Previous generations also had great Tzaddikim, who were also able to perform miracles.

One of the main obstacles in accepting the miraculous accounts recorded in the Torah at face-value, is that they seem too fantastic. It seems too unrealistic to accept the accounts literally. But once we know that people on similar levels do exist, and that some people do have the ability to perform miracles, it comes much easier to accept the Torah’s account. After all, if people that great have lived in our generation, why is it impossible that similar people could have lived in previous generations as well?

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