Evidence from the Sages
The Gemara in the chapter on the Seer discusses false prayer and makes it difficult to see how prayer is useful in determining the sex of the fetus, which is male, up to forty days into pregnancy. For example, a man who first inseminates gives birth to a female, and a woman who first inseminates gives birth to a male, as it is said, “A woman who inseminates and gives birth to a male,” excuses the fact that they inseminate all at once. It seems that the Gemara understands that when there is a clear law, there is no point in praying, because the law always trumps prayer. Only when they inseminate all at once, and the Gemara understands that in such a way there is no law, is prayer useful. (It is also possible to see this in the case of demons and other harmful beings, who harm without law or judge, because this is the nature of the demon/harmer.)
In our day and age, when the laws have been revealed, there is no point in praying for change. Is there any evidence for the Rabbi’s words?
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And a distinction must be made between a natural law that has not yet been realized in reality and something that has already been done and completed in reality, such as the fetus in its mother's womb, whose nature has existed since the moment of conception.
Shalom Rabbi.
The Gem’ in Pesachim d’ b. Rav Yehuda said Rav “A person will always enter with good tears and leave with good tears” The words of Rav Yehuda in the name of Rav are also mentioned in the Gem’ Taanit and in the Bek. The law is required from various verses about light. And in the explanation of the Gem’ both simply and thus the Rishonim explain that light is a good time to walk in order to avoid harm from pests and from robbers, etc.. In short, due to completely practical arguments. Again we see that when the Sages knew how to give a realistic explanation, they always chose it… they entered into mysticism only when there was no explanation. Isn't that right?
First, it's not really a law. It's a recommendation. It's clear that when there's a practical explanation, there's no reason to resort to mysticism. This is unnecessary. Indeed, the ancients generally tended to be more practical than in our time (see Maimonides' reasons for the commandments and more).
Even when there is a practical explanation (some of them) tend to mysticism as the Gemara tends to do.
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For example, food that is under the bed. The Rambam offers a practical explanation:
And one should not put the tip of his hand under the armpit, lest he touch a leper or a bad medicine with his hands, which are busy. And one should not put the dish under the table, even though he is busy with a meal, lest something harmful fall on it and he does not see it.
And the Rabbis reach out to him:
And one should not put the tip of his hand under the table, etc. A. In Jerusalem, it is forbidden to give a piece of fruit to a person who is alive, and they interpret a piece of meat or bread because of the sweat, as follows:
And one should not give the dish, etc. A”A This is also in Yerushalmi and is interpreted as meaning an evil spirit:”
That is, even though they brought a practical explanation to Rab”d, he went into mysticism.
The Rav was only part of the Jerusalemite force. The Jerusalemite was not given the practical explanation.
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