Rashi notes that Hashem swears to sustain His hatred of Amalek for eternity.  Moreover, His Name and His throne are not complete until Amalek is obliterated. 

Our sages tell us that Amalek should, in fact, have been victorious in war.  They were a powerful nation, with the weaponry and strategy necessary for successful warfare.  It is for this reason that Moshe Rabbeinu was mispallel to Hashem, as it says (Shemos 17:11), “When Moshe raised his hand [prayed], Israel was stronger; and when he lowered his hand Amalek was stronger.”  Klal Yisroel cannot merely rely on nissim, miracles; they had to make their hishtadlus and be mispallel to Hashem.   

We learn in Brachos 54a that if a person cries out to Hashem about something that has already occurred, it is a tefillas shav – a prayer in vain.   The Vilna Gaon notes that although it is true that Hashem can perform the supernatural, as He did for Leah, we do not ask Hashem to make a miracle.    

Rashi writes that preceding Kerias Yam Suf, the Bnai Yisroel were being judged whether they would be saved or would perish along with the Mitzriyim.  They immediately sang Shirah to Hashem.  Within the realm of middas hadin, it would indeed be doubtful whether Bnai Yisroel would survive, because the laws of nature would dictate that the Mitzriyim, with their strong and well-prepared army would be victorious.    

When someone is in need of a miracle from Hashem, his deeds are closely inspected  to see whether the individual is meritorious and worthy of such an event.  Therefore, the Jewish nation in the Midbar cried.   The Alter of Kelm comments that the fact that Klal Yisroel prayed and cried about the maaseh meraglim was a zechus for them.   

Nevertheless, the nation was not forgiven; churban Bais HaMikdash as well as many tzarros throughout the generations were decreed upon Bnai Yisroel.   Ultimately this was for the good of the Jewish nation, so that they will finally be cleansed and purified – free of all their aveiros.    

The Alter notes that it is Hashem’s intent that the world should operate within the laws of nature.  People mistakenly constantly request miracles of Hashem; rather we should inspect our maasim and ascertain the teshuvah that is required of us.    

R’ Yannai said that a person should never place himself in a dangerous position anticipating that Hashem will perform a miracle for him, because perhaps a miracle will not be performed for him.  And if a miracle does happen, they deduct it from his merits.   (Shabbos 32a) 

The Maharal explains that the fundamental nature of reward for mitzvos is incorporated within the realm of the supernatural, i.e. it is reserved for chayei olam haba – life in the world-to-come. Thus, if Hashem performs a miracle, in essence a supernatural act, then the individual’s reserve of the supernatural has been decreased.     

The Sefer Shalmei Nedarim points out an interesting fact with regard to the Birchas HaGomel recited by an individual who has been saved from a life-threatening situation.  After he thanks Hashem for His kindness, those present respond, “mi shegamalcha tov hu yigmalcha kol tuv selah – May He who has bestowed goodness upon you, bestow all goodness upon you.”  The commentary asks:  Why don’t we just answer amen?  He explains that we bless the person that his, perhaps, miraculous rescue should not detract from his merits, and all his merits, without any reduction, should be granted to him.  

During Israel’s War for Independence, the Brisker Rov lived in Yerushalayim.  Although the city was being shelled heavily, the Brisker Rov continued to learn in his room in the upper story of his house.  He did not want to go down to the ground floor where it was considered to be more secure.   

However, when the shelling intensified, the people of the house feared for the Rov’s life.  His son went up and persuaded him, for their sake, to go downstairs. After he left, a shell came through the wall of his room and landed right on the Brisker Rov’s bed. 

The Brisker Rov said:  Look at the damage that was caused now.  I am certain that unless it is decreed in Shamayim that a person should be harmed, then nothing whatsoever will happen to him.  Had I remained upstairs, there would have been no damage and the wall would not have been broken, for it was never intended that I should be hurt.  But because of the extra hishtadlus that was exerted, the wall was damaged! 

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