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All of the makkos were openly miraculous, flouting numerous Laws of Nature in the most overt way.

The and the Chidushei ha Ri”m explain that the 10 makkos , seven of which occur in our Sidra, were the bridge between the asara ma’amoros shebahem nivra haolam– the 10 pronouncements through which the world was created, and the aseres hadibros-the 10 commandments through which the Torah was revealed.

I will redeem you with a demonstration of My power and with great acts of judgment.

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When a man grows fatigued it is G-d’s will that he sleep.

When human acts of eating, drinking, procreating and sleeping are done as responses to the dictates of human nature they too are mitzvos.

When they are indulged in excessively, going beyond the dictates of nature, they are not.

This is the point that the gemara is trying to get across when it says that when one engages in physical intimacy that he do so “as if compelled by a demon” (Nedarim 20B).

-Shemos 7:5 At the end of parshas Bo, in validating the centrality of the mitzvos that serve as reminder to the exodus from Egypt, the Ramban that the makkos– the 10 plagues, were meant to pierce the veil that conceals G-d.

The strands of which that veil is woven are the Laws of Nature.

Thus understood, one could jump to the erroneous conclusion that the G-d-concealing, illusion-of-independence-projecting, natural order is constantly at odds with G-d.

In fact, nature is the regular and consistent expression of the Divine Will.

A world that does not perceive god as the Creator is unready to accept G-d as the Divine Legislator.

By laying bare the existence of a Force that superseded Nature, that could utterly manipulate Nature and that could bend Nature to It’s supernatural Will, the makkos removed any the lingering doubts about the existence of G-d the Creator and proved the truth of numerous principles of our faith.

When a man hungers, it is G-d’s will that he ingest nutrition.

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