Of angels and men.

Aristotelian cosmology explains the movements of the heavenly bodies more or less as follows:

The heavens are composed of transparent spheres embedded with stars. The number of spheres depends on the point of view of different philosophers and their understanding of the varying speeds of the heavenly objects. As gravity was an unknown, they explained their motion by attributing to each sphere a mind and a wish to attain perfection by moving at optimal speed and direction. Each sphere’s movement follows a specific intellect that exists for that sphere. That intellect is similar to the Form that we described in the previous post. By apprehending that intellect, each sphere’s movement is circular, which is considered the perfect motion, and moves at a certain speed. The variance in speed of different spheres is the result of differing levels of comprehension. Rambam counted nine intellects that directed the spheres and a tenth one that governs the four elements on earth. That last one is the Active Intellect that man, by connecting with it and assimilating it, learns the sciences.

How do we translate this cosmology into contemporary scientific understanding? It is very important as Rambam uses it to explain angels, prophecy, men’s intellectual attainment and Olam Haba.

We now know that gravity is the underlying force behind movement. We can replace the spheres’ intellect with the natural laws of gravity, the Active Intellect with the totality of the rules of nature. The role of the planets mediated by the forces of gravity on our world is similar to the one observed and described by the Greeks although much better understood. The human mind learns and assimilates those laws and using that knowledge gets an understanding of the Creator that is the cause of it all. That brings us to angels. Rambam in 2:7 makes a very concise statement describing them:

“WE have already explained that the term" angel" is a homonym, and is used of the intellectual beings, the spheres, and the elements: for all these are engaged in performing a divine command”.

Thus an angel is an adjective that describes anything that is an intermediary in the performance of an act. To give the word meaning it must follow, overtly or implicitly, a term that would explain who it is an intermediary for. It is not an independent entity but describes a function. Rambam in 2:6 says as follows:

“This is also the view we meet with in all parts of Scripture: every act of God is described as being performed by angels. But" angel" means" messenger”: hence every one that is entrusted with a certain mission is an angel. Even the movements of the brute creation are sometimes due to the action of an angel, when such movements serve the purpose of the Creator, who endowed it with the power of performing that movement; e.g.," God hath sent His angel, and hath shut the lions' mouths that they have not hurt me" (Dan. vi. 22). Another instance may be seen in the movements of Bila'am's ass, described as caused by an angel. The elements are also called angels. Comp." Who makes winds His angels, flaming fire His ministers" (Ps. 96: 4). There is no doubt that the word" angel" is used of a messenger sent by man; e.g.," And Jacob sent angels" (Gen. 32:4): of a prophet, e.g.," And an angel of the Lord came up from Gilgal to Bochim" (judges ii. I):" And He sent an angel, and hath brought us forth out of Egypt" (Num. xx. 16). It is also used of ideals, perceived by prophets in prophetic visions, and of man's animal powers, as will be explained in another place”.

Understanding the concept of Form and the idea that an angel is not an entity but a description of a function are two important ideas that we must keep in mind as we try to understand Rambam’s rational theology.