Philosophy:Requirements for Prophecy/2

Requirements for Prophecy

Exegetical Approaches

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Hashem's Choice

The choice of prophets is mainly done by Hashem.

Sources:R. Saadia GaonHaEmunot VeHaDeiot 3:3HaEmunot VeHaDeiot 3:5About R. Saadia Gaon, R. Shemuel b. Chofni GaonDevarim 1:1-17About R. Shemuel b. Chofni Gaon, Kuzari1:871:951:1031:1152:11-142:24About R. Yehuda HaLevi, AbarbanelShemot 19:8About R. Yitzchak Abarbanel,

Who does Hashem choose? According to these commentators, Hashem chooses anyone, regardless of their qualities or age to prophesy.

Non-Jewish prophets

• This position suggests that if Hashem desires, He can choose a non-Jew to be a prophet.
• R. Yehuda HaLevi limits prophets to only Jews, and even converts are prevented from prophesying.  He asserts that Hashem gave the virtue of the "עניין האלהי", passed down all the way from Adam, only to the descendants of Yaakov,¹ allowing only them to be prophets.

Additional requirements – R. Yehuda HaLevi adds two conditions, that prophets must prophesy inside the land of Israel, and while there is service going on in the Beit HaMikdash. He accounts for the prophets who prophesied outside of Israel, such as Yechezkel, saying they were prophesying for the sake of the land and therefore received the Divine abundance.

Moshe's uniqueness

Cessation of prophecy – According to R. Yehuda HaLevi the reason there are no prophets in our day, is because not all of the nation is in Israel, and there is no Beit HaMikdash.

Role of prophets – R. Saadia says their primary goal is to clarify the commandments and help the nation stay on the right path.

"וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ" – The verse regarding Yirmiyahu supports this approach, saying Hashem chose Yirmiyahu from before birth to be a prophet, and he did not have to do anything in order to achieve prophecy.

Revelation at Mt. Sinai – This approach maintains that every person from the Children of Israel can receive prophecy, and therefore it is understandable how Hashem revealed Himself to the nation. R. Yehuda HaLevi explains that the purpose of the revelation was so the people can all reach the level of prophecy and hear Hashem's voice, in order that they will believe in Moshe's prophecies,² and that prophecies comes from Hashem and not through the mind.

Hashem's providence

Prophetic falliability – According to these commentators a prophet can never make a mistake regarding their prophecy, considering the fact Hashem selected them.  See Prophetic Actions Without Explicit Divine Sanction.

Yonah – According to this approach, Hashem should not choose a prophet who will not fulfill his prophecy, because He has no gain from that, as R. Shemuel b. Chofni Gaon emphasizes.  Therefore, R. Saadia rereads the story of Yonah and says that he actually fulfilled his mission.  See Why Did Yonah Disobey Hashem?.

Human Perfection

Prophecy is a certain perfection in the nature of man, which one could attain by perfecting oneself rationally and morally, in addition to the born trait of imagination.

Sources:R. Yosef ibn KaspiTirat Kesef p. 4Tirat Kesef pp. 25-27About R. Yosef ibn Kaspi, RalbagMelakhim II 3:15Bereshit Beur HaMilot 22:11Milchamot HaShem 2:6Milchamot HaShem 2:8About R. Levi b. Gershom, R. Chasdai CrescasOhr Hashem 2:4:3Ohr Hashem 2:4:4About R. Chasdai Crescas,

Qualities needed

• Ralbag says that prophesying requires intelligence, imagination, and to isolate one's mind.
• R. Crescas maintains that human perfection is achieved through cleaving to Hashem, by learning Torah and observing Mitzvot.

Non-Jewish prophets

• According to Ralbag, there is no reason for there have not been any non-Jewish prophets, as certainly some of their scholars could have attained these intellectual levels.³
• In contrast, R. Crescas asserts that there are no non-Jewish prophets, because non-Jews do not believe in Hashem, the requirement for receiving prophecy.⁴

Levels of prophecy – Ralbag says that some prophet receive clear prophecies while others receive them in parables and riddles, depending on whether they were fully prepared for the prophecy.

Moshe's uniqueness – These commentators explain that Moshe's prophecy was different because he reached the highest level of perfection which no other prophet reached.⁵  They agree that a prophet can arise in the future⁶ who will be on an equal or higher level than Moshe,⁷ though the chances of that happening are low.  The prophets who were at lower levels received most of their prophecies in riddles and parables, but Moshe received clear messages.⁸

Cessation of prophecy

"בְּנֵי הַנְּבִיאִים" – Ralbag asserts that the students of the prophets would learn wisdom with the prophets in order to prepare their intellect to receive prophecies.

"וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ" – This approach does not account for all the prophets who were born into prophecy.  Seemingly they explain that they have the potential to become prophets and they can either use the potential or not.

Revelation at Mt. Sinai

Hashem's providence – Ralbag holds that Hashem provides for the world only on a general level and doesn't have knowledge of individuals, making it difficult to say that Hashem chooses who he wants to be a prophet, or that Hashem can withhold prophecy from a qualified individual.

"וְעַתָּה קְחוּ לִי מְנַגֵּן" – Ralbag writes that anger prevents the mind from focusing, being concerned with what angered the person.  Therefore Elisha requested that they sing to him in order to calm him down so that he will be able to prophesy.

Combination

Sources:RambamCommentary on the Mishna Sanhedrin 10:1Shemonah Perakim 7Hilkhot Yesodei HaTorah 7:1-7Moreh Nevukhim 2:32Moreh Nevukhim 2:36About R. Moshe b. Maimon, Sefer HaIkkarim3:83:93:103:113:12About R. Yosef Albo,

Who does Hashem choose? Hashem only chooses from among people who are qualified.⁹  Rambam says the prophet must have a high intellectual level and good behavioral traits,¹⁰ in addition to a sense of imagination, which is an inborn trait.  A prophet does not have to be perfect in all these manners, however, imperfection leads to receiving a lower level of prophecy or eliminating it completely.¹¹  R. Yosef Albo seemingly limits the requirements to high intellect.  They both agree that even among these elite people, not all of them will receive prophecy.¹²

Non-Jewish prophets – Theoretically there is no problem with non-Jewish prophets who manage to reach high levels or perfection, however, Hashem chose not to have any.¹³

Levels of prophecy – Different people have different capabilities regarding their level of imagination,¹⁴ and so there exists a variety of levels of prophecy.¹⁵  The prophets have different styles and do not all see Hashem in the same way.

Moshe's uniqueness – Rambam and R. Yosef Albo contend that Moshe reached the level of angels, and such, no one else can reach his level.  Moshe reached the highest level of understanding Hashem¹⁶ and had perfect behavioral traits,¹⁷ and therefore he received prophecy without a mediator, while he was awake, in full strength, and at his own will.  The verse in Devarim 34:10 is referring to these distinctions.¹⁸

Cessation of prophecy – According to the Rambam, there are no prophets anymore because one needs to be happy in order to be able to separate one's mind from one's thoughts  This is not possible in our generation when we are constantly mourning over the Beit HaMikdash.  R. Yosef Albo renders that the Aron and the Luchot are needed in order for a person who is not fully ready to prophesy be able to do so, through a different prophet.

"וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ" – Rambam explains the verses to be referring to a sense of imagination which one is needed to be born with in order to receive prophecies.  However, Yirmeyahu needed to prepare in addition.¹⁹

Revelation at Mt. Sinai

• Rambam understands that each person in the nation received at Mt. Sinai only what they were capable of receiving, based on their level.²⁰  Only the people at higher levels were permitted to ascend the mountain.
• In contrast, R. Yosef Albo says the entire nation reached the highest level of prophecy²¹ through Moshe, including the laymen among them.  He understands the aim of the revelation to be for the nation to believe the existence of prophecy.

Nature of prophecy – Rambam writes that at times, prophets prophesy for themselves alone to open their hearts and expand their knowledge,²² while other times they are sent to a group of people in order to rebuke them.  R. Yosef Albo maintains that the role of the prophets is to help the nation keep the commandments and thereof attain human perfection, which is the goal of life.²³

Hashem's providence

"וְעַתָּה קְחוּ לִי מְנַגֵּן" – Rambam asserts Elisha was preparing himself to receive prophecy from Hashem by purifying his thoughts.  All prophets only prophesy when their minds are clear of disturbing thoughts and they are alone happily.  In order to achieve this, many sit with musical instruments in front of them.

"בְּנֵי הַנְּבִיאִים" – Rambam says the בני הנביאים are people who are trying to attain prophecy, and only at Hashem's will they will actually succeed.

"וַיָּאצֶל מִן הָרוּחַ אֲשֶׁר עָלָיו" – R. Yosef Albo explains that the seventy elders were not worthy of prophecy, however, Hashem let them prophesy through Moshe.²⁴

¹ Before Yaakov was born, the "עניין האלהי" was only given to individuals whom Hashem chose.

² R. Yehuda HaLevi notes that the nation did not see Hashem at the revelation like Moshe did, rather just heard Hashem.

³ This is one of R. Chasdai Crescas' motives to say the requirements are to believe in Hashem.

⁴ R. Chasdai Crescas understands Bilam to have received prophecy supernaturally, even though he was not worthy of it.  He explains that to be the purpose of the donkey speaking, so it will be obvious to all that Bilam's prophecy was via a miracle.

⁵ Ibn Kaspi asserts that therefore Hashem gave Moshe the Torah.

⁶ Ralbag says that the Mashiach will be on Moshe's level.

⁷ Ralbag points out that in Devarim 34:10 the verse notes that no other prophet arose in Israel like Moshe, however, the Mashiach will prophesy for the other nations as well.

⁸ Ralbag writes that even Moshe in his earlier prophecies he did not fully understand what Hashem told him until his mind perfected further.

⁹ R. Yosef Albo notes that prophesying is a supernatural action, and therefore must be done through Hashem, and a person cannot prophesy on his own.

¹⁰ Rambam rereads the qualifications listed in the Gemara to follow his view, as including high intellect (חכם), temperance (גבור), and satisfaction with little (עשיר).

¹¹ Rambam follows Chazal who explain Elisha's request for a musician to be because of his inability to prophesy as a result of his anger, and Yaakov's unawareness of Yosef's fate (that he was unable to prophesy and find out) to be a result of his sadness.

¹² For example, Rambam explains that Barukh b. Neriya prepared himself to be a prophet, however, Hashem chose not to let him prophesy.  He understands Yirmeyahu 43:3-5, that Barukh b. Neriyah is complaining about this fact.  See Ibn Kaspi who rejects this reading of the verses, and rather explains them about the destruction occurring in his time.

¹³ According to Rambam this was a result of Moshe's request from Hashem that there be no prophets among non-Jews, in addition to them not serving any purpose.

¹⁴ R. Yosef Albo writes that the "כח הדברי" needs to override the "כח המדמה" in order for the person to prophesy, and by different people it happens at different levels.

¹⁵ According to the Rambam, dreams are just a lower level of prophecy.  A person who is more perfected will perceive the prophecy as an actual sense perception and not as a dream.

¹⁶ Rambam understands the Moshe has a supernatural experience.

¹⁷ For that purpose Moshe left his wife, so as to abstain from temptations. See Miryam's Critique of Moshe and his Cushite Marriage.

¹⁸ R. Yosef Albo says that the verses continue to elaborate on Moshe's divergence in the performance of miracles as well, Moshe's miracles were much more famous and lasted for longer than the ones performed by other prophets.

¹⁹ Rambam rereads the verse (Yirmeyahu 1:6) which says Yirmeyahu was a נער, that he was much older, and must have gained knowledge by then.

²⁰ R. Moshe Narvoni suggests that the nation prepared for the revelation during the three days of preparation, and that is how they were capable of receiving prophecy.

²¹ The highest level is equivalent to Moshe's level, "פָּנִים אֶל פָּנִים".

²² According to him, prophecy is a type of relationship with Hashem, which people aspire to attain.

²³ R. Yosef Albo states that knowing the future was not an important part of the role of prophets, in contrast to magicians, who this was their only use.

²⁴ He explains in a similar manner Aharon and Miryam's prophecy in Bemidbar 12, and Elisha's receipt of prophecy through Eliyahu.