To follow up on the miracles discussion, I am really starting to like Jordana's theory. It really explains the pattern of ניסים in the Torah that I had found so puzzling. In ספר בראשית, where Hashem was dealing with a small group of extraordinary tzadikim, miracles were, with very few exceptions, unnecessary. The only one's who needed proof of His presence in the world were the supporting characters (Lot, Paroh, Avimelech etc.). Once you get to ספר שמות, and Hashem is dealing with two audiences who need to "know" him (the Jews and Egyptians), the miracles become more and more apparent, first punitively to Mitzrayim, then mercifully to the Jews in the desert (מן, water from the rock, עמלק etc.). Yasher koach Jordana, (and Ramban).
I had been thinking more simply, that perhaps the transformation of אשת לוט into salt was less miraculous then it seems. At the end of his commentary on the subject, the Ramban quotes an opinion that she turned around and saw Hashem's שכינה (as it were), the natural consequence of which is her physical disintegration. Mrs. Cohen mentioned that there is a ראשון (I think - I don't remember who it was), who said something similar, but different in a significant way. I'll try to find out the details.
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