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CHAPTER XXXVI

PROPHECY is, in truth and reality, an emanation sent forth by the Divine Being through the medium of the Active Intellect, in the first instance to man’s rational faculty, and then to his imaginative faculty; it is the highest degree and greatest perfection man can attain; it consists in the most Perfect development of the imaginative faculty. Prophecy is a faculty that cannot in any way be found in a person, or acquired by man, through a culture of his mental and moral faculties; for even if these latter were as good and perfect as possible, they would be of no avail, unless they were combined with the highest natural excellence of the imaginative faculty. You know that the full development of any faculty of the body, such as the imagination, depends on the condition of the organ, by means of which the faculty acts. This must be the best possible as regards its temperament and its size, and also as regards the purity of its substance. Any defect in this respect cannot in any way be supplied or remedied by training. For when any organ is defective in its temperament, proper training can in the best case restore a healthy condition to some extent, but cannot make such an organ perfect. But if the organ is defective as regards size, position, or as regards the substance and the matter of which the organ is formed, there is no remedy. You know all this, and I need not explain it to you at length.

Part of the functions of the imaginative faculty is, as you well know, to retain impressions by the senses, to combine them, and chiefly to form images. The principal and highest function is performed when the senses are at rest and pause in their action, for then it receives, to some extent, divine inspiration in the measure as it is predisposed for this influence. This is the nature of those dreams which prove true, and also of prophecy, the difference being one of quantity, not of quality. Thus our Sages say, that dream is the sixtieth part of prophecy: and no such comparison could be made between two things of different kinds, for we cannot say the perfection of man is so many times the perfection of a horse. In Bereshit Rabba (sect. xvii.) the following saying of our Sages occurs, “Dream is the nobelet (the unripe fruit) of prophecy. “This is an excellent comparison, for the unripe fruit (nobelet) is really the fruit to some extent, only it has fallen from the tree before it was fully developed and ripe. In a similar manner the action of the imaginative faculty during sleep is the same as at the time when it receives a prophecy, only in the first case it is not fully developed, and has not yet reached its highest degree. But why need I quote the words of our Sages, when I can refer to the following passage of Scripture: “If there be among you a prophet, I, the Lord, will make myself known unto him in a vision, in a dream will I speak to him” (Num. xii. 6). Here the Lord tells us what the real essence of prophecy is, that it is a perfection acquired in a dream or in a vision (the original mareh is a noun derived from the verb raah); the imaginative faculty acquires such an efficiency in its action that it sees the thing as if it came from without, and perceives it as if through the medium of bodily senses. These two modes of prophecy, vision and dream, include all its different degrees. It is a well-known fact that the thing which engages greatly and earnestly man’s attention whilst he is awake and in the full possession of his senses forms during his sleep the object of the action of his imaginative faculty. Imagination is then only influenced by the intellect in so far as it is predisposed for such influence. It would be quite useless to illustrate this by a simile, or to explain it fully, as it is clear, and every one knows it. It is like the action of the senses, the existence of which no person with common sense would ever deny. After these introductory remarks you will understand that a person must satisfy the following conditions before he can become a prophet: The substance of the brain must from the very beginning be in the most perfect condition as regards purity of matter, composition of its different parts, size and position; no part of his body must suffer from ill-health; he must in addition have studied and acquired wisdom, so that his rational faculty passes from a state of potentiality to that of actuality; his intellect must be as developed and perfect as human intellect can be; his passions pure and equally balanced; all his desires must aim at obtaining a knowledge of the hidden laws and causes that are in force in the Universe; his thoughts must be engaged in lofty matters: his attention directed to the knowledge of God, the consideration of His works, and of that which he must believe in this respect. There must be an absence of the lower desires and appetites, of the seeking after pleasure in eating, drinking, and cohabitation; and, in short, every pleasure connected with the sense of touch. (Aristotle correctly says that this sense is a disgrace to us, since we possess it only in virtue of our being animals; and it does not include any specifically human element, whilst enjoyments connected with other senses, as smell, hearing, and sight, though likewise of a material nature, may sometimes include [intellectual] pleasure, appealing to man as man, according to Aristotle. This remark, although forming no part of our subject, is not superfluous, for the thoughts of the most renowned wise men are to a great extent affected by the pleasures of this sense, and filled with a desire for them. And yet people are surprised that these scholars do not prophesy, if prophesying be nothing but a certain degree in the natural development of man.) It is further necessary to suppress every thought or desire for unreal power and dominion; that is to say, for victory, increase of followers, acquisition of honour, and service from the people without any ulterior object. On the contrary, the multitude must be considered according to their true worth; some of them are undoubtedly like domesticated cattle, and others like wild beasts, and these only engage the mind of the perfect and distinguished man in so far as he desires to guard himself from injury, in case of contact with them, and to derive some benefit from them when necessary. A man who satisfies these conditions, whilst his fully developed imagination is in action, influenced by the Active Intellect according to his mental training, — such a person will undoubtedly perceive nothing but things very extraordinary and divine, and see nothing but God and His angels. His knowledge will only include that which is real knowledge, and his thought will only he directed to such general principles as would tend to improve the social relations between man and man.

We have thus described three kinds of perfection: mental perfection acquired by training, perfection of the natural constitution of the imaginative faculty, and moral perfection produced by the suppression of every thought of bodily pleasures, and of every kind of foolish or evil ambition. These qualities are, as is well known, possessed by the wise men in different degrees, and the degrees of prophetic faculty vary in accordance with this difference. Faculties of the body are, as you know, at one time weak, wearied, and corrupted, at others in a healthy state. Imagination is certainly one of the faculties of the body. You find, therefore, that prophets are deprived of the faculty of prophesying when they mourn, are angry, or are similarly affected. Our Sages say, Inspiration does not come upon a prophet when he is sad or languid. This is the reason why Jacob did not receive any revelation during the period of his mourning, when his imagination was engaged with the loss of Joseph. The same was the case with Moses, when he was in a state of depression through the multitude of his troubles, which lasted from the murmurings of the Israelites in consequence of the evil report of the spies, till the death of the warriors of that generation. He received no message of God, as he used to do, even though he did not receive prophetic inspiration through the medium of the imaginative faculty, but directly through the intellect. We have mentioned it several times that Moses did not, like other prophets, speak in similes. This will be further explained (chap. xlv.), but it is not the subject of the present chapter. There were also persons who prophesied for a certain time and then left off altogether, something occurring that caused them to discontinue prophesying. The same circumstance, prevalence of sadness and dulness, was undoubtedly the direct cause of the interruption of prophecy during the exile: for can there be any greater misfortune for man than this: to be a slave bought for money in the service of ignorant and voluptuous masters, and powerless against them as they unite in themselves the absence of true knowledge and the force of all animal desires? Such an evil state has been prophesied to us in the words, “They shall run to and fro to seek the word of God, but shall not find it” (Amos viii. 12); “Her king and her princes are among the nations, the law is no more, her prophets also find no vision from the Lord” (Lam. ii. 9). This is a real fact, and the cause is evident; the pre-requisites [of prophecy] have been lost. In the Messianic period — may it soon commence — prophecy will therefore again be in our midst, as has been promised by God.

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