The Role of the Prophet in the Miracle: Part 3 - Prophetic Technology

We have been discussing the idea of Moshe's active participation in the miracles of the Exodus from Egypt and that it is reflected in  the language of Maimonides in the "Guide for the Perplexed" and in Chumash  parsha of "Bo", both of which clearly indicates that there are miracles "performed by the prophet".  We explained this to mean that the prophet participates in some manner to bring about the miracle at that time and place.  All miracles are miracles produced by G....  Some though, seem to have the prophet play an assisting role. Maimonides also states in the "Guide" that miracles are performed   "for the prophet". Both categories of miracles ("by the prophet" and "for the prophet" require explanation as I would think that all miracles are done by G.. , not by the prophet and that miracles are done for the Jewish people and  not for the prophet (in the  case of the Exodus, for Moshe).


If we make the assumption that Maimonides is attributing some power of the prophet to assist G... in bringing about the miracles, what is the mechanism of this power?  Certainly, the prophet has no additional power within his body to turn rivers to blood, dust to lice or split seas!  So how does the prophet actively participate in "making a miracle happen?" What is the mechanism by which a prophet participates in the miracle? Although the details of how a prophet plays a role are certainly hidden from us, as this knowledge is in the deepest areas of "Mysa Beresheit" and "Mysa Mercavah" perhaps we can gain some perspective on a general approach by utilizing an analogy from   how people make us of science to produce scientific technology.


A human being with the significant knowledge of the abstract categories of mathematics and the sciences can bring about powerful changes in the physical world.   The transformation we see in the physical world accomplished by applying these categories of the mind to matter is quite dramatic. Amazing achievement  in construction, communications, machinery, energy and transportation technology would seem to the unschooled mind as truly miraculous.  But these "miracles" are brought about by the amazing fact that the human being's categorical thinking ability correlates precisely with the physical world and allows us to manipulate it in powerful ways.  As Einstein famously stated: "The most incomprehensible thing about the world is that it is comprehensible."  It is truly a miracle of G...'s design that man's mind coupled with the tiny force of movement within his body can create the profound changes we accomplish through technology. Using these abstract mental categories and applying them to the physical world around us, mankind has transformed the natural earth into a far more productive and secure human environment.  Perhaps this scientific structure of how man's rational abstract mind can powerful impact the physical world is a useful analogy for how the prophetic mind can bring about a miraculous outcome.


Just as the rational man is privy to dimensions of mind that are closed off from the beast, the prophet is privy to an additional  dimension of mind that is closed off from the non-prophet. To a species that cannot conceive of mathematical categories, the human manipulations of the physical world accomplished through understanding gravity, electricity, magnetism and other forces of nature would seem completely miraculous. This is why to child's mind, whose rational categories are still  underdeveloped, technology often does seem like magic.


What I would like to suggest here is that perhaps there is another level of thinking that is able to manipulate the world through its application. A type of "prophetic technology" utilizing the knowledge a prophet receives. Perhaps prophetic thought has its own mental structure, different from the categories of mathematical/scientific categories and the application of this knowledge to the natural world,  allows for different types of physical manipulation that are not possible  using the categories of mathematics and science.  When applying mathematical/scientific categories to the act performed (eg. "splitting of the sea"), the act is not possible. We therefore call it a miracle.


In light of the approach suggested here, we can re-examine what a miracle is.   A miracle performed by a prophet is not something that occurs from outside the system of the Creation- from outside the world.  A miracle is a manipulation of the physical world using a different set of mental categories and application of this knowledge,  that are only available to the prophet.  Just as a greater scientist with greater mastery over the laws of science can bring about greater changes in the physical world using mathematical and scientific laws, the greater prophet can bring about greater changes in the physical world by having greater mastery and use of prophetic knowledge and the manipulations of matter that can be accomplished with it.  This is why Maimonides states that only the great prophet of Moshe could perform the level of miracles that occurred in the Exodus from Egypt. The greater the mastery of prophetic knowledge categories the greater the prophetic technology (i.e.- miracles) that can be done with this knowledge.  The posing of this prophetic technology also gives meaning to the movement of the staff and the arms of Moshe and Aaron in performing the miracles?  Why was this movement necessary?  Perhaps just as scientific technology requires the application of a physical movement to "get things going", there is some physical manipulation that needs to be performed by the prophet to create a physical change in the briah through prophetic science.


This approach creates a subtle shift in how to view a miracle.  Miracles occur through the application of laws just like scientific technology. Just as a potential chemical reaction or explosion exists within the matter that is found in nature, so too, potential miracles exist within the matter of the creation.   However, this prophetic  technology requires the mastery of  different laws than the laws of science.   I would add to this that the understanding and mastery of prophetic law comes through a different process than that of mathematical scientific laws.  The scientific laws and mathematics can be taught to and learned by any person of sufficient intelligence regardless of their love of G... or the just nature of their character.  There were Nazis that were excellent mathematicians and engineers.  However, prophetic knowledge comes through the agent of prophecy and this prophecy is only receivable to a person who has a refined mind, a great love of G... and a balanced, just and merciful nature.   As Maimonides stated in the "Guide for the Perplexed" regarding the qualities required to be a prophet:


"The substance of the brain must from the very beginning be the most perfect condition as regards purity of matter, composition of its different parts, size and position; no part of his body must suffer from ill-health; he mst in addition have studied and acquired wisdom, so that his rational faculty passes from a state of potentiality to that of actuality; his intellect must be as developed and perfect as human intellect can be; his passions pure and equally balanced; all his desires must aim at obtaining a knowledge of the hidden laws and causes that are in force in the Universe; his thoughts must be engaged in lofty matters; his attention directed to the knowledge of G..., the consideration of His works, and of that which he must believe in this respect.  There must be an absence of lower desires and appetites, of the seeking after pleasure in eating, drinking and cohabitation; and, in short every pleasure connected with the sense of touch..... A man who satisfies these conditions, whilst his fully developed imagination is in action, influenced by the Active Intellect according to his mental training,-such a person will undoubtedly perceive nothing but things very extraordinary and divine, and see nothing but G.. and His angels.  His knowledge will only include that which is real knowledge, and his thought will only be directed to such general principles as would tend to improve the social relations between man and man."   ( "Guide for the Perplexed", Book 2, Chapter 36).


A prophet cannot be a scoundrel.  He cannot be hot-tempered, injust, selfish, a debauch. He must love G...
None of these superior  qualities are necessary to be a great scientist or mathematician.  Scientific categories of mind can co-exist with these ugly traits and injustice.  Prophetic categories and prophetic thinking cannot.   But what the scientist and the prophet do share is that once the knowledge in their respective areas is obtained, they can use that knowledge to manipulate the physical environment.  One is used to build a nuclear reactor or a submarine and the other to split the sea or turn the river to blood.  Just a scientist cannot defy the laws of nature that are correlated with the human mental categories in the mathematical/scientific area, so too a prophet cannot violate the prophetic categorical laws that exist within the creation.  Just as there are laws of nature, there are laws of miracles.  The scientist manipulates the laws of nature to make scientific technology and the prophet manipulates the laws of prophecy to make miracles.  Just as the laws of nature are from G..., so too are the laws of miracles.


Maimonidies, according to most readings, limits miracles to being performed by prophets.  He rejects the more widespread notion among the gedolim that the magicians of Egypt could manipulate nature in miraculous ways.  Maimonides approach would follow from what we are proposing here - that miracles are performed by prophets utilizing special knowledge of the creation that is obtained through prophecy.  Since the evil or flawed person cannot obtain prophecy, they cannot perform miracles.  This would exclude the Egyptian sorcerers from having access to prophetic technology and from doing anything but natural acts and their "miracles" would simply be visual illusions or some other type of illusion.


It is interesting to reflect on the sin of Moshe when he hit the rock instead of speaking to it.  It was certainly miraculous that the rock gave water upon being hit.  I don't think this occurred according to the laws of nature?  How then could Moshe perform a miracle that was not commanded by G... and one for which he was severely punished?!   This implies to me that the prophet can perform a miracle by utilizing the special knowledge he has obtained, even if he uses it wrongfully.  However, since a prophet is just, G... -fearing, G...-loving individual the doing of such an unathorized miracle would be rare indeed.  Perhaps only Moshe, whose relationship with G.. was so close and so "normal" ("like a man speaking to his friend") could have the freedom and strength  to perform such a  miracle.  Perhaps this could help explain why the hitting of the rock brought about such a severe punishment.


 End of Part 3.  R.Borah  - Next - What does Maimonides mean that a miracle is done "for" the prophet?




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The Role of the Prophet in Producing Miracles: Part 2

What was the role of the Moshe in bringing about the miracles of the Exodus from Egypt? If Moshe was instrumental in bringing about the machot and the kriat yam, we can examine the accounts of these miracles in the Chumash for some insight into the prophet's role. It does seem that, in most cases, Moshe or Aaron perform a physical act to help bring about the miracle. Below is a chart of the machot and the kirat yam sof and the physical activity performed by Moshe and/or Aaron in connection with them.
　

Miracle	Action of the Prophet
First Plague: Blood	Aaron's hand with staff stretched out over “the waters of Egypt, over the rivers, over their streams, and over their pools, and over all their ponds of water, that they may become blood;" (Shem. 7, 19)
Second Plague: Frogs	Aaron hand with staff stretched “over the rivers, over the canals and over the pools, and bring up the frogs upon the land of Egypt” ; (Shem. 8, 1)
Third Plague: Lice	“And Aaron stretched forth his hand with his rod and he smote the dust of the earth, and there were lice upon the man and upon the beast, all the dust of the earth became lice throughout all the land of Egypt. “ (Shem. 8, 13)
Fourth Plague: Animals	No specific act done by prophet. Specific time stated by prophet. “by tomorrow will this sign be.”(Shem. 8, 19)
Fifth Plague: Death of Livestock	No specific act done by prophet. Specific time stated by prophet. “Tomorrow shall the Lord do this thing in the land.” (Shem. 9, 5)
Sixth Plague: Boils	Moshe took “soot from the furnace, and they stood before Pharoh; and Moshe threw it heavenward; and it became a boil with blains breaking forth upon the man and upon the beast.”(Shem. 9, 10)
Seventh Plague: Hail	“And Moshe stretched forth his rod toward the heaven; and the Lord gave thunder and hail, and fire came down unto to the earth“. (Shem. 9, 23)
Eighth Plague: Locusts	“And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all the day, and all the night;” (Shem. 10, 13)
Ninth Plague: Darkness	“And Moshe stretched forth his hand towards the Heaven  and there was a thick darkness in all the land of Egypt three days.” (Shem. 10, 22)
Tenth Plague: Death of the First Born	No act by prophet. Nature and timing of plague stated by Moshe. “And Moshe said: Thus saith the Lord; About midnight will I go out into the midst ofEgypt; and there shall die all the first-born in the land of Egypt.” (Shem. 11, 4-5)
Splitting of the Sea of Reeds	“And Moshe stretched out his hand over the sea: and the Lord caused the sea to go (back) by a strong east wind all the night” (Shem. 14, 21)

　
At the end of the Perek 11 in Shemos the pasuk states:

“And Moshe and Aaron did all these wonders before Pharoah; and the Lord hardened Pharoah’s heart, and he did not send away the children of Israel from his land.” (Shem. 11, 10).

From this review, it does seem that an act of Moshe or Aaron was part of 7 of the 10 makkot and the splitting of the Sea of Reeds. The 4^th and 5^th makkot do not seem to have any act of Moshe or Aaron- at least not stated in the Chumash. With these plagues it does seem to be that Moshe and Aaron announced the timing and nature of the plague but were not instrumental in bringing them about. With the other makkot and the splitting of the sea, the language of the Chumash is consistent with Maimonides language in the "Guide for the Perplexed", as I understand it, of the prophets being part of the bringing about of the miracle (i.e. miracle worker).  With the 10th plague - the death of the first born- the nature of the makkah is understood by our tradition to have been brought about by G.. alone and not done through an angel or another other agent. This would be consistent with no act by Moshe or Aaron being associated with the plague.


   I am positing here is that the acts of Moshe and Aaron in conjunction with the miracles, were more than dramatic displays to draw attention to the miracle. They were not merely a way of psychologically connecting Moshe and Aaron to the miracles so that the Jewish people and the Egyptians would believe in the validity of Moshe’s prophecy. There seems to be  some type of technique involved by which Moshe and Aaron with the use of the staff were able to impact certain forces that existed in a potential, dormant state within the briah and required the act of the prophet to cause them to occur. When we look at the" non-miraculous" laws of nature, we observe here that  to achieve a change in state or position of matter,  the briah's structure requires the application of force by a person, or by some other source of force (animal, wind, heat, etc). Thought alone or knowledge alone will not achieve a change in the position or velocity of any particle or collection of particles or object as far as we currently understand the natural world. Force, often described as some type of “push or a pull“ is required.  Perhaps there is also a necessity of physical technique for the prophet to actualize a miracle and bring about the change in nature within a particular time and place. Thought or words of a prophet will not suffice. What is the technique involved with the staff or arms of Moshe and the stirring up of dust or ash to create changes? This technique would be something only revealed to a prophet, with the greater prophet understanding greater levels of technique and able to perform greater miracles.

Interestingly, the language of Maimonides in the “Guide for the Perplexed” when distinguishing the public miracles of Moshe with the miracles of other prophets, states: “The miracles done by prophets or for them, are witnessed by a few individuals…” This statement implies that there are two categories of miracles:

1) ones done by prophets
2) ones done for prophets.

This is not to say that any prophet does a miracle independent of G… The miracles of the makkot which are stated as being performed by Moshe and Aaron are clearly explained in the Chumash to have been brought about by G… It is fundamental for us to recount and praise G..'s performance of the miracles of the Exodus from Egypt.  So then what is the  category of miracles “done by prophets”? Perhaps this means that the prophet played some assistant role in bringing about the miracle in conjunction with G…   On the other hand,  the category of miracles “done for the prophet” would be miracles in which the prophet did not assist in bringing about the miracle, but only predicted or announced them. This would fit with the description of the 4^th, 5^th  and 10th makkot,  which do not seem to by accompanies by any action on the part of Moshe or Aaron.
    
We will continue this discussion in Part 3 of this series where we will interpret the statement of Maimonides of a miracle done “for the prophet”. At first glance this seems strange. The miracles are not done for the prophet but for the Jewish people to save them or inform them in some way. What does it mean that a miracle is done “for the prophet”?


End of Part 2: