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.

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

Prophetic falliability – According to these commentators a prophet can never make a mistake regarding his prophecy, considering Hashem chose him.

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,

Qualities needed – Ralbag says that prophesying requires intelligence, imagination, and to isolate one's mind.  The students of the prophets would learn wisdom with the prophets in order to prepare their intellect to receive prophecies.

Non-Jewish prophets – R. Chasdai Crescas questions this approach with the fact that there have not been any non-Jewish prophets, and certainly some of their scholars could have attained these levels.

Levels of prophecy – 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.⁴  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.

Moshe's uniqueness – According to Ralbag a prophet can arise who will be on a higher level than Moshe.

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.  Rambam says the prophet must have a high intellectual level and good behavioral traits.⁵  A prophet does not have to be perfect in these senses, however, imperfection leads to receiving a lower level of prophecy or eliminating it completely.⁶  R. Yosef Albo seemingly limits the requirements to high intellect.  Even among these people, not all of them will receive prophecy.⁷

Qualities needed

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, and therefore there exists a variety of levels of prophecy.
Rambam and R. Yosef Albo contend that Moshe reached the level of angels.
According to Rambam, Moshe reached the highest level of understanding Hashem and had perfect behavioral traits, and therefore he received prophecy without a mediator, while he was awake, in full strength, and at his own will.

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 at Mt. Sinai only what they were capable of receiving, based on their level.⁸
• In contrast, R. Yosef Albo says the entire nation reached the highest level of prophecy through Moshe, including the laymen among them.

Nature of prophecy – Rambam writes that at times, prophets prophesy for themselves alone to open their hearts and expand their knowledge,⁹ 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.

Hashem's providence

"וְעַתָּה קְחוּ לִי מְנַגֵּן" – Rambam asserts Elisha was preparing himself to receive prophecy from Hashem by purifying his thoughts.  One can only prophesy if one's mind is clear of disturbing thoughts

"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.

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

⁵ Rambam rereads the qualifications listed in the Gemara to follow his view, as including high intellect (חכם), temperance (גבור), and satisfaction with little (עשיר).

⁶ 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.

⁷ 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.

⁸ 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.

⁹ According to him, prophecy is a type of relationship with Hashem, which people aspire to attain.