Philosophy:Requirements for Prophecy/2

Requirements for Prophecy

Exegetical Approaches

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Hashem's Choice

Sources:R. Saadia GaonHaEmunot VeHaDeiot 3:3-5HaEmunot VeHaDeiot 3:5About R. Saadia Gaon, R. Shemuel b. Chofni GaonDevarim 1:1-17About R. Shemuel b. Chofni Gaon, Kuzari1:871:951:1031:1152:11-14About R. Yehuda HaLevi, AbarbanelShemot 19:8About R. Yitzchak Abarbanel,

Who does Hashem choose? Seemingly according to these commentators, theoretically if Hashem desires, He can choose a non-Jew to be a prophet.  However, according to R. Yehuda HaLevi only Jews can be prophets, and even converts are prevented from prophesying.  R. Yehuda HaLevi 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 Hashem sends prophets 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.

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?.

Hashem's providence

Human Perfection

Sources:R. Yosef ibn KaspiTirat Kesef p. 4Tirat Kesef pp. 25-27About R. Yosef ibn Kaspi, RalbagMelakhim II 3:15Milchamot HaShem 2:6Milchamot HaShem 2:8About R. Levi b. Gershom,

Non-Jewish prophets

Moshe and other prophets – These commentators explain that Moshe's prophecy was different because he reached the highest level of perfection which no other prophet reached.³  The prophets who were at lower levels received most of their prophecies in riddles and parables, but Moshe received clear messages.  Ibn Kaspi asserts that therefore Hashem gave Moshe the Torah.

Cessation of prophecy

"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.

Levels of prophecy

Revelation at Mt. Sinai

Nature of prophecy

Hashem's providence – Ralbag holds that Hashem provides for the world only on a general level, making it difficult to say that Hashem chooses who he wants to be a prophet.

"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,

Who does Hashem choose? Hashem only chooses from among people who are perfect intellectually and behaviorally.  Even among these people, not all of them will receive prophecy.

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, since they have no purpose.  This was a result of Moshe's request from Hashem that there be no prophets among non-Jews.

Moshe's uniqueness – Different people have different capabilities regarding their level of imagination, therefore there exists a variety of levels of prophecy.

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.

"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.

Revelation at Mt. Sinai – Rambam understands that each person in the nation received only what they were capable of receiving, based on their level.  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.

Nature of prophecy – Rambam understands prophecy to not just be messages from Hashem to the nation, rather to be a type of relationship with Hashem, which people aspire to attain.

Barukh b. Neriya – Rambam says Barukh b. Neriya prepared himself to be a prophet, however, Hashem chose not to let him prophesy.⁴

Hashem's providence

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 Ralbag says theoretically another prophet can get to Moshe's level, but the chances of that happening are very low.

⁴ See Ibn Kaspi who rejects this reading of Yirmiyahu 45:3-5, rather explains the verses about the destruction.