This is particularly true when we examine the writings of Rambam, for whom prophecy was a focal point in all of his major works. Indeed his apparent pre-occupation with the subject led some commentators to speculate as to whether prophecy was a particular Maimonidean pursuit – and perhaps that he even believed he may have achieved some degree of prophecy.
As Judaism Reclaimed examines in several of its chapters, prophecy for Rambam is not an isolated concept – a divine communication visited upon a person simply in order to instruct or rebuke. Rather it represents the crowning glory of long process of refining and perfecting all facets of the human personality and intellect.
This process also connects to the Maimonidean approach to providence. People who gradually improve and gain control over their characters traits – and refine their intellect – will find that their mind will be able to transcend the limitations of its physical associations. What starts off with flashes of intuition and knowledge from the spiritual realm, can develop into ru’ach hakodesh (holy spirit) and eventually to prophecy.
Crucially therefore, for Rambam, the degree of insight, understanding and clarity that a person is able to attain through prophecy is largely related to his or her own personal development and training.
Against this backdrop, God’s rebuke of Aharon and Miriam for their apparent slander of Moshe takes on particular significance. Rambam writes in Shemonah Perakim that Moshe had perfected his mind and character to such an extent that no barrier remained to impede his intellect's perception of God's will. This meant that Moshe perceived God on the level of "Peh el peh adaber bo" — a 'word-for-word' grasp of God's will. Through this principle we learn that Moshe received instruction from God without any ambiguity or need for interpretation. It is possible that only this degree of clarity as to God’s will could facilitate the communication of a set of precise laws – therefore no subsequent prophet can ever be permitted to revoke or manipulate the laws that Moshe has taught.
This can be contrasted with the regular mode of prophecy in which God makes Himself known to the prophet in a “vision” or “dream”, which allows for a certain degree of ambiguity and flexibility in its interpretation and application. Such flexibility is demonstrated in the Gemara’s account of an episode in which King Josiah decided to consult the prophetess Chuldah rather than the less popular Yirmiyah in the hope of receiving an interpretation of God's will that was more favourable and compassionate.
This fundamental principle – which is listed in Rambam’s list of 13 Principle of Faith – was made abundantly clear in this parashah, with its contrast between the quality of Moshe’s prophecy and that of his siblings. Despite the heights of religious piety and leadership displayed by Miriam and Aharon, the prophecy that they and any others will receive must be recognised as qualitatively distinct from that of Moshe.
First posted to Facebook 12 June 2022, here.
