In many postings on the web, I've seen various ways of understanding the interaction of miracles with "nature and history". I'm beginning to think that the paradoxes associated with this interaction are a subset of the Big Paradox associated with the interaction between HaShem and the created world---that we associate with concepts like "tzimtzum".
Looking at it in this way, I marvel at the many weird solutions people feel they must advance to account for the apparent lack of "evidence on the ground" for past miracles documented in Tanach (e.g., the Mabul) and elsewhere. Because if HaShem, for His own reasons, including the maintenance of our ability to have free choice, conceals himself in varying degrees, why should it be impossible for them to understand that He "covers the tracks" of His miracles in varying degrees?
People often rule out the rapid creation of a fully functioning world, saying that the scientifically observed age of the world (whatever that is, lately) has to be real, because otherwise these observations would be the result of deception! Have they not heard our Sages call this a world of "sheker", while the afterlife is a world of "emes"? What do they suppose that means?
And, just because we are granted enough reliable sensory input and analytical capability to carry out our daily tasks, that doesn't mean we can have a complete model of how the whole world is run.
Looking at the final paragraph of the Shema, I note that our hearts and our eyes should be disregarded if they provide input injurious to our mitzvah observance or faith. I don't think this is limited to lustful thoughts and sights; there is reason to believe this applies also to very rational, scientific thoughts and sights.
Do you think I'm on the right track here?
It is axiomatic that "HaShomayim mesaprim kevod E-l..." and "Kevodo malei olam..." R' Akiva put it succinctly - just as the garment testifies to the weaver, the beriah testifies to the Creator. We thus see that one (in fact, the primary) manner in which to achieve emunah is by in-depth examination of the Creation. Since such examination begins with the eyes, it follows that the Beriah must be true to the eyes that behold it. Thus, it is not possible that we are to disregard the wonders of Creation - they are the pathway to emunah! And, hence, since "Chosamo shel HKB"H emes," the expression of history manifest in the Beriah must, perforce, reflect the forces HKB"H brought to bear in creating it, not be in conflict with it.