Yesodei haTorah - Chapter Seven

Having discussed two relevant — but still particular — mitzvot, the Rambam returns to the primary subject matter of these halachot: the essential principles that serve as a foundation for our Torah practice.

In his Commentary to the Mishnah (Introduction to the tenth chapter of Sanhedrin), the Rambam lists as the sixth of his Thirteen Principles of Faith: the concept of prophecy. In Hilchot Teshuvah 3:8, the Rambam includes in the category of heretics who have no portion in the world to come: “One who says prophecy does not exist and knowledge is not communicated from the Creator to the heart of man.” (See also the Guide for the Perplexed, Vol. II, Chapters 36-46.)
The Rambam was personally very interested in the concept of prophecy. In his Commentary to the Mishnah (Principle 7 of the Thirteen Principles of Faith), he writes that he was involved in the composition of an entire book on the subject. There is, however, no record of that book ever having been published.

With this expression, the Rambam could be implying that prophecy can be granted to all men, gentiles as well as Jews. (See Iggeret Teiman, Chapter 2.)

Note the Rambam’s Introduction to his Commentary to the Mishnah, Chapter 2, where he explains that prophecy is of an entirely different nature from wisdom. Thus, although wisdom is prerequisite for prophecy, prophecy involves stepping beyond one’s normal thinking processes.

The Kessef Mishneh suggests that a possible source for the Rambam’s statements is Nedarim 38a, which states: “God will cause His presence to rest only upon one who is strong, rich, wise, and humble.” Others quote Shabbat 92a: “God will cause His presence to rest only upon one who is strong, rich, wise, and of prominent physical stature.” It is significant that the Rambam refers to these statements in his Commentary to the Mishnah twice while discussing prophecy: once in Chapter 2 of the Introduction to that work and once in Chapter 7 of Shemonah Perakim. In the latter reference, he explains: “Wise” — This includes all the positive intellectual qualities.” Rich” — This refers to the ultimate emotional quality, the ability to be satisfied with what one has... as our Sages said: “Who is rich? One who is satisfied with his portion.” “Strong” — This also refers to an emotional quality, that one controls his behavior according to knowledge and counsel... as our Sages said: “Who is strong? One who conquers his inclination.” [Note Rabbenu Nissim in his Derashot, who explains that wealth and strength should be interpreted in a strict physical sense. If a prophet lacks these qualities, he will not be respected by the common people. Sefer HaIkkarim offers a similar interpretation regarding “of prominent physical stature.” It can be explained that these physical characteristics do not themselves bring prophecy, but remove obstacles that a prophet might face were he to lack them.] Likkutei Sichot (Vol. 23) questions why the Rambam does not mention humility, and explains that the Rambam does not mention humility because humility is a fundamental element of man’s service (see Hilchot De’ot 2:3). Thus Sotah 5a quotes God as saying: “A proud person: He and I cannot dwell in the same world.” Accordingly, well before a person has reached the spiritual peaks of prophecy, he must have attained the quality of humility. Therefore, it is unnecessary for the Rambam to mention it here.

The phrase “in any regard” is somewhat problematic when compared to the Rambam’s statement in Shemonah Perakim, that a prophet must have “all the positive intellectual qualities and most of the positive emotional qualities.” However, in that text as well, the Rambam stresses the importance of overcoming one’s inclinations.

See Hilchot De’ot 1:4, which defines “The straight path [as involving discovering] the midpoint temperament of each and every trait.... A man should evaluate his traits, calculate them and direct them along the middle path. “Thus, the Rambam sees using one’s mind to control one’s character as fundamental to all refined human behavior. However, for a prophet this process is of fundamental importance. In his Commentary to the Mishnah, (introduction to the tractate of Avot, Shemonah Perakim, Chapter 7), the Rambam explains that natural character traits are obstacles that prevent us from appreciating the Divine Presence. The more one rises over his natural traits, the clearer his appreciation of God.

Kiddushin 76b states that a person upon who the Divine Presence rests should not have any physical blemishes. Perhaps this is also a reference to the “prominent physical stature” mentioned in Shabbat (ibid.). (See also Hilchot De’ot 4:1, which states that a person cannot comprehend any spiritual concepts while sick.)

The realm of spiritual knowledge the Rambam described in the first four chapters of this text. (See Chapter 4, Halachah 13.)

I.e., separate, concerned with spiritual truth and not the material world.

For prophecy is not acquired in a short time, but rather requires continued, diligent effort.

I.e., worldly, secular matters.

See Chapter 2, Halachah 7.

That are above physical reality. (See Chapter 2, Halachah 3.)

The holy chayyot (Chapter 2, Halachah 7)

See Chapter 2, Halachah 2 and Chapter 4, Halachah 12.

Note the Rambam’s statements in the Guide for the Perplexed, Vol. II, Chapter 32, which state that prophecy is dependent upon a person’s efforts of self-refinement. Once a person has made the proper preparations for prophecy, the setting is prepared for him to attain that level. Nevertheless, there is the possibility that God will withhold prophecy even from a person who is worthy of it.

See the Kessef Mishneh, which quotes Rabbenu Asher as differentiating between a person who attains the spirit of prophecy only temporarily (about whom the Rambam is speaking in this halachah), and one upon whom the spirit of prophecy rests continuously. However, many other commentaries on the Rambam do not accept this distinction.

As the Rambam mentioned in Chapter 2, Halachah 7, these are the lowest level of angels who communicate with the prophets.

Since the attainment of prophecy is the result of a process of internal refinement and not a Divine miracle, once a person attains these levels, the way in which he views reality changes. It is, nevertheless, questionable if the Rambam means that a prophet will continue on the same elevated plane at all times, or if he will attain these levels only when he is actually prophesying. Compare with Halachah 7.

The passage continues, explaining how Samuel’s prophecy came to fruition. Saul prophesied, and everyone who knew him previously were amazed at the transformation of his personality.

See Aggadat Bereshit, Chapter 14, which differentiates between the levels of the different prophets, stating “Isaiah was the greatest of the prophets, Ovadiah was the least of the prophets.”

In Shemonah Perakim (Chapter 7), the Rambam explains that these levels are dependent on the prophet’s degree of spiritual refinement. See also the Guide for the Perplexed, Vol. II, Chapter 45.

With the exception of Moses, as stated in Halachah 6.

Though prophecy is a result of a person’s service of self-refinement, since these prophets’ level of refinement is not complete, their conscious minds cannot operate in their normal fashion while they prophesy.

With regard to all prophets other than Moses.

This reflects another difference between the other prophets and Moses.

Due to the nullification of their normal thinking processes.

That passage describes the covenant God established with Abraham and the prophecy of the Egyptian exile.

This describes his vision of the four kingdoms.

Other than Moses (see Halachah 6).

Rather than reveal the message in words, God shows the prophet an image. However, because of the prophet’s level of spiritual refinement, he is able to perceive the meaning of the imagery, as the Rambam proceeds to explain.

See Genesis 28:12.

See Bereshit Rabbah 68:19. The Rambam offers another interpretation of this vision in the Guide for the Perplexed, Vol. I, Chapter 15.

See Jeremiah 1:11-13.

See Ezekiel, Chapters 2 and 3.

See Zechariah 5:6.

For example, in the prophecy of Jeremiah cited above, the almond rod implied that just as the almond is the first tree to blossom, so, too, the retribution intended for the Jews would come quickly. Alternatively, the word שקדים is related to the word שוקד, “hasten” (Guide for the Perplexed, Vol. II, Chapter 43). The boiling pot coming from the north alluded to the source of the retribution being the kingdom of Babylon.

Whenever we see a prophetic statement, we can assume the prophet received it by means of metaphoric imagery, even though he did not communicate the imagery in his prophecy.

Except those granted to Moses.

Because, as explained in Halachah 6, they are communicated through the medium of an angel.

With the exception of Moses (Halachah 6)

Though, as explained in the commentary to Halachah 1, the Rambam sees the attainment of prophecy as a natural result of man’s spiritual refinement, ultimately the choice of whether or not a person will prophecy is left to God.

For social contact would disturb their concentration.

See II Kings, Chapter 3, which relates that after Yehoram, King of Israel, had aroused the wrath of Elisha, the prophet, it was necessary to have a minstrel play before him before he the spirit of prophecy would rest on him again.

See the Guide for the Perplexed (Vol. II, Chapter 36), which explains that the reason prophecy ceased shortly after the destruction of the first Temple is that the difficulties of the exile prevented our people from experiencing the genuine happiness necessary to be fit recipients of the prophetic spirit.
See also Shemonah Perakim (Chapter 7), which explains that because of the melancholia which beset him, Jacob did not receive any prophetic insight during the 22 years he was separated from Joseph.

Lit., “the sons of the prophets.” We find the term used several times in the Bible: e.g., II Kings 2:3, 5, 15, 17.

The commentaries explain that the Rambam is emphasizing that, despite the fact that a person has undergone the proper spiritual refinement necessary to attain prophecy, the Divine Presence may not rest upon him. They cite his description of Baruch ben Neriah, Jeremiah’s disciple, as being ‘fit for prophecy, yet God held it back from him’ (Guide for the Perplexed, Vol. II, Chapter 32).

The closing verse of the Torah clearly proclaims the supremacy of Moses’ prophecy stating, “No other prophet like Moses arose within Israel.”

The seventh of the Thirteen Principles of Faith listed by the Rambam in his Commentary to the Mishnah states:
We believe that Moses was the master of all prophets. He was superior to all other prophets, whether they preceded him or arose afterwards....He was the ultimate of the human race. His comprehension... of God surpassed that of any man who existed or who will exist. He rose above the human level and attained an angelic rung.
See Chapter 1, Halachah 10 (and the passage from Shemonah Perakim (Chapter 7) referred to in the notes), which relates that Moses had refined himself completely, and the only barrier separating him from God was the very functioning of an independent human intellect. Note also that Hilchot Teshuvah 3:8 includes a person who denies Moses’ prophecy in the category of apikorsim. (See also the Guide for the Perplexed, Vol. II, Chapter 35.)

The four distinctions the Rambam makes here are also mentioned in his Thirteen Principles of Faith (ibid.).

As explained in Halachah 2.

God would communicate various commandments to Moses in this manner.

Because their level of refinement is insufficient for them to receive the Divine revelation openly. See the Guide for the Perplexed, Vol. II, Chapter 6, which explains that the term מלאך (angel) refers to a medium of Divine influence, and associates this definition with prophecy. The angels are spiritual entities without any physical form or dimensions (Chapter 2, Halachah 3). Nevertheless, since each angel represents a specific spiritual quality, the fact that the Divine revelation passes through such a medium before the prophet receives it “colors” the revelation, and causes it to be associated with particular imagery.

Which reflect the nature of that particular angel.

But rather hear the word of God directly

With this verse (and those which precede and follow it), God contrasts Moses’ prophecy with that of Aharon and Miriam.

See the Guide for the Perplexed, Vol. I, Chapter 37, where the Rambam explains that this refers to a process of direct communication without any intermediary.

See the Guide for the Perplexed, Vol. I, Chapter 4, which explains that this refers to gazing with ‘the eye of the mind... meditating on the concept until one comprehends it.’

Based on these statements, we can understand why the Rambam considers Moses’ supremacy over other prophets as a principle of faith in its own right. Because Moses perceived God’s word openly, without metaphor or allegory, he was able to bring man the Torah in a manner in which, as the Rambam states in the eighth Principle of Faith: ‘He was like a scribe, recording what was related to him.’

As mentioned in Halachah 2.

He would not tremble or become agitated when he heard God’s word (Principle 7, Thirteen Principles of Faith)

Rather, as explained in Halachot 4 and 5, they must prepare themselves intensely and then, await Divine revelation.

In Principle 7 of his Thirteen Principles of Faith, the Rambam refers to Torat Kohanim (Acharei), which quotes Leviticus 16:2: “Speak to Aharon, your brother, that he not enter the holy place at all times,” and comments: Aharon could not approach God whenever he desired, but Moses could. See also the Sifri (B’ha’alotcha) which refers to Moses as follows: “Happy is he. A man born to a woman... who speaks to God whenever he desires.”

From the revelation at Sinai onward

Though he also could perceive material existence, his natural mental state was, like that of the angels, concerned with the spiritual reality.

This passage describes how men who were impure approached Moses and questioned him whether they could compensate for their inability to offer the Paschal sacrifice at its proper time. Unabashed, Moses gave them the above reply, which reflects his confidence that whenever he would inquire of God, he would receive a reply. See also Numbers 27:5, which describes how Moses brought the claim of the daughters of Tzelofchad before God.

This passage describes how the Jewish people were overawed by God’s revelation of the Ten Commandments. They told Moses to communicate with God alone and relate His words to them. Though Moses, himself, had misgivings, God agreed.

Shabbat 87a explains that with this command, God allowed the Jewish people as a whole to resume marital relations after separating for three days in preparation for the receiving of the Torah. Moses was told to remain with God — i.e., to separate himself from such behavior. The Rambam interprets that Talmudic passage in a deeper manner, in which its simple meaning is retained, but given far greater significance.

The marriage relationship being symbolic of the totality of material concerns.

The rays of Divine light described in Exodus 34:30, 35. As a result, the people were overawed by his appearance, and he had to cover his face.

Sefer HaMitzvot (positive commandment 172) and Sefer HaChinuch (mitzvah 515) consider this to be one of the Torah’s 613 mitzvot. See also Chapter 8, Halachah 2, which elaborates further on the nature of this commandment and Chapter 9, Halachot 2 and 3, which describe how we must heed a prophet’s commands.

I.e., he may perform a wonder through sorcery (see Chapter 9, Halachah 1), or divine the future through various pagan practices (see Chapter 10, Halachah 3).

According to the criteria the Torah has given us.

See Hilchot Sanhedrin 20:1.

The Rambam mentions the criteria for acceptable witnesses in Hilchot Edut, Chapter

See also Chapter 9, Halachah 2, and Iggeret Teiman, Chapter 2, where the Rambam uses the same example to illustrate this concept.

The Rambam is implying that it is impossible for man ever to know the absolute truth about a situation. Therefore, the Torah gives us criteria with which to govern our decisions. Though they may not be totally foolproof, they are, nevertheless, applicable to our circumstances. If we follow these criteria and an error does occur, God does not hold man responsible.