In contrast to the secularist position that the physical world is ours by right, whereas the spiritual world is hidden/inaccessible, the Jewish and generally religious position seems to be that Gd endows us with spiritual access but requires us to figure out the physical world for ourselves.
Yet there are many stories, far from exclusively in the chasidic tradition, of holy people's being able to predict and intervene in the physical world, e.g. through exorcism, provocation of miracles, the Urim v'Thumim, the golem, Moses's staff, rabbinical refues and sakanos, and other supernatural devices. Prayer, the most basic of these, is open to everyone. Obviously, then, we do have some spiritual portal unto the natural world.
Moreover, when someone is given a vision of the future, or the ability to perform a miracle, it seems almost axiomatic that he is also told to share it, or do it publicly. There is then an opportunity for people to change the outcome (i.e., of a bad prophecy) -- but only on a one-time basis!
Why are people seemingly never given visions of understanding of the scientific world through Ruach Hakodesh that could be applied or tested in more than one case?
More detail, optional:
The scientific facts described in Tanach through Ruach Hakodesh have semelfactivity in common. The origins story and the prophecies are all one-time events.
Although there is a good deal of high-quality, replicable science in the Talmud and other late sources, it seems that this was all attained through the regular scientific method rather than through Ruach HaKodesh (bearing in mind, of course, that there is anything between a hairline overlap and a one-to-one correspondence between the two).
Even the most ostensibly correct "visions" of science in history (Newton, > Einstein) are merely paradigms and are not completely correct, and moreover they were given to scientists (l'havdil) rather than to tzadikim.
If it is the privilege of tzadikim to know the future, to change >reality, and to do both of these openly -- why isn't it likewise their privilege to understand teva and to explain it openly? Is it because G-d always wanted this privilege to be a one-time thing? If so, please explain why rigorously.
("The book of refue was lost" is not a strong enough explanation to account for this entire phenomenon, imo.)
This is subtly different from my other question in that this incorporates the information that tzadikim and others do change/intervene in the physical world through Ruach Hakodesh in many ways--just, puzzlingly, not in this one.