It’s hard to believe that every occurrence of a miracle in Tanakh is purely logistical and not meant to induce belief. That’s simply not how most people throughout history have related to miracles, nor how they do now.
Even if you disagree with the Rambam, I don't think the Rambam is at all ambiguous, he says יֵשׁ בְּלִבּוֹ דֹּפִי שֶׁאֶפְשָׁר שֶׁיַּעֲשֶׂה הָאוֹת בְּלָט וְכִשּׁוּף. אֶלָּא כָּל הָאוֹתוֹת שֶׁעָשָׂה משֶׁה בַּמִּדְבָּר לְפִי הַצֹּרֶךְ עֲשָׂאָם *לֹא לְהָבִיא רְאָיָה עַל הַנְּבוּאָה* And he goes through many of the miracles of the Torah and shows how they were necessary in and of themselves. Just read Mishneh Torah, foundations of the Torah, Chapter 8.
I never understood ״יש בלבו דופי״ that way at all. Rambam isn’t saying that if you believe because of a miracle, you have a crooked heart. He’s saying that when someone believes because of a miracle, they don’t believe wholeheartedly, because they think to themselves, “Maybe there was some sleight of hand involved.”
It’s hard to believe that every occurrence of a miracle in Tanakh is purely logistical and not meant to induce belief. That’s simply not how most people throughout history have related to miracles, nor how they do now.
Even if you disagree with the Rambam, I don't think the Rambam is at all ambiguous, he says
יֵשׁ בְּלִבּוֹ דֹּפִי שֶׁאֶפְשָׁר שֶׁיַּעֲשֶׂה הָאוֹת בְּלָט וְכִשּׁוּף. אֶלָּא כָּל הָאוֹתוֹת שֶׁעָשָׂה משֶׁה בַּמִּדְבָּר לְפִי הַצֹּרֶךְ עֲשָׂאָם
*לֹא לְהָבִיא רְאָיָה עַל הַנְּבוּאָה*
And he goes through many of the miracles of the Torah and shows how they were necessary in and of themselves. Just read Mishneh Torah, foundations of the Torah, Chapter 8.
I never understood ״יש בלבו דופי״ that way at all. Rambam isn’t saying that if you believe because of a miracle, you have a crooked heart. He’s saying that when someone believes because of a miracle, they don’t believe wholeheartedly, because they think to themselves, “Maybe there was some sleight of hand involved.”