בהעלותך ג

Okay, let's break down this Sicha (talk) by the Rebbe. The goal is to understand the Rebbe's explanation of a passage in Maimonides' (Rambam) work concerning the nature of prophecy. We'll go step-by-step, providing background as needed. **The Starting Point: Rambam on Prophecy** **(Section א - Aleph)** The Rebbe begins by quoting Maimonides (also known as the Rambam), a monumental Jewish scholar from the 12th century. The quote comes from his magnum opus on Jewish law, the *Mishneh Torah*, specifically from the section called *Hilchos Yesodei HaTorah* – "Laws of the Foundations of the Torah." This section deals with the absolute fundamentals of Jewish belief. Rambam states that one of these fundamentals is **"to know that G-d grants prophecy to human beings"** (מיסודי הדת לידע שהא־ל מנבא את בני האדם). This isn't just a minor detail; it's a core pillar of faith. Immediately after establishing this, Rambam lays out the qualifications a person must possess to potentially receive prophecy: 1. **Exceptionally Wise:** A "great sage in wisdom" (חכם גדול בחכמה). 2. **Strong in Character:** "Mighty in his character traits" (גבור במדותיו). This means they have mastered their inclinations and desires. 3. **Mastery over Inclinations:** Their desires ("Yetzer," often translated as the evil inclination) must not overpower them *in any area*. Instead, they must constantly overpower their desires *with their intellect* (ולא יהא יצרו מתגבר עליו... אלא הוא מתגבר בדעתו על יצרו תמיד). 4. **Broad and Sound Mind:** Possessing a "very broad and sound mind/intellect" (בעל דעה רחבה נכונה עד מאד). Rambam then goes on to detail the practical conduct and process involved for a prophet. **The Problem: Comparing Rambam to the Talmud** Now, commentators on Rambam noticed a potential issue when comparing this list to a statement found in the Talmud (the central text of Rabbinic Judaism). * **The Talmudic Source:** In Tractate *Nedarim* (page 38a), Rabbi Yochanan (a major sage in the Talmud) states: **"The Holy One, Blessed be He, rests His Divine Presence (Shechina) only upon someone who is: Mighty (גבור), Wealthy (עשיר), Wise (חכם), and Humble (עניו)."** The Talmud there explains that all these qualities were found in Moses, deriving each trait from specific verses about him. * **The Discrepancy:** The commentators ask: 1. The Talmud's "Mighty" (גבור) and "Wealthy" (עשיר), based on the verses cited there, seem to refer to *physical* strength and *material* wealth in their plain sense. Rambam doesn't explicitly mention these. 2. Most strikingly, Rabbi Yochanan lists "Humble" (עניו) as a requirement. Humility seems crucial, especially regarding Moses, whom the Torah itself famously describes as "exceedingly humble" (Numbers 12:3). Why does Rambam omit humility? **An Attempted Answer (and Why It's Lacking)** One famous commentary, the *Kesef Mishneh* (by Rabbi Yosef Karo, author of the Shulchan Aruch), offers an explanation: * He suggests Rambam isn't necessarily basing his list on Rabbi Yochanan's statement but rather on his own logical reasoning ("סברא דנפשי'"). * He proposes a distinction: Rabbi Yochanan, when talking about the *Shechina* (Divine Presence) resting, is referring to a *permanent* state of Divine inspiration, like the major prophets (Moses, Isaiah, Jeremiah). Achieving this requires *all* the conditions listed by Rabbi Yochanan, including physical strength and wealth. Rambam, however, might be describing the conditions needed for prophecy *even if it's not permanent* – for receiving a prophetic message perhaps only occasionally. For this non-permanent state, physical might and wealth aren't strictly necessary, only the intellectual and character traits Rambam lists. **The Rebbe's Critique of this Answer:** The Rebbe finds this explanation unsatisfying ("ניט גלאַטיק" - not smooth, problematic) for several reasons: 1. **Why Focus on the Lesser Case?** Why would Rambam, when discussing the fundamental laws of prophecy, focus *only* on the conditions for non-permanent prophecy and ignore the conditions for the permanent state exemplified by the greatest prophets mentioned in the Torah? Surely the permanent state is more significant. 2. **Rambam's Language:** The way Rambam writes seems comprehensive. His discussion in the following laws covers various types of prophets and seems to describe the general state of a prophet, implying a stable condition, not just fleeting moments. 3. **Counter-Intuitive Prioritization?** (This is a side point the Rebbe notes in brackets): Does it make sense that *physical* strength and *material* wealth would be *more* critical for a *permanent* resting of the Shechina than the spiritual/character strengths ("mighty in character") that Rambam emphasizes? Logically, one might expect the opposite – spiritual qualities should be more fundamental for a stable spiritual connection. **A Second Attempted Answer (and its Limitation)** **(Section ב - Beis)** The Rebbe presents an alternative explanation offered by other commentators: * Perhaps Rambam simply holds that the *Halacha* (the practical Jewish law) does *not* follow Rabbi Yochanan's statement regarding physical strength and wealth being absolute requirements. * **Proof:** History shows prophets who were not necessarily physically mighty or materially wealthy. * **Further Proof (Hillel):** The Talmud itself tells a famous story (found in several places, including Sanhedrin 11a and Sotah 48b) about Hillel the Elder. A heavenly voice (Bat Kol) declared, "There is someone here who is worthy of having the Divine Presence rest upon him like Moses our Teacher, but his generation is not meritorious enough." The sages present all turned their eyes towards Hillel. Significantly, Hillel was known to be extremely poor. This seems to prove that wealth (in the simple sense) isn't an absolute prerequisite for being worthy of the highest levels of Divine inspiration. **The Remaining Question: What About Humility?** This second explanation addresses the omission of physical strength and wealth, but the Rebbe points out it doesn't solve the problem of **humility (עניו)**. * The Hillel story actually *reinforces* the importance of humility. When Hillel died, the eulogy for him included the lament, "Alas, the humble man (הי עניו)..." suggesting his humility was central to his greatness and worthiness. * Furthermore, in the Torah portion *Behaalosecha* (Numbers Chapter 12), the verse describing Moses as "exceedingly humble" (v. 3) comes immediately before G-d defends Moses' unique prophetic stature against the complaints of Miriam and Aaron (vv. 6-8: "Not so My servant Moses... With him I speak mouth to mouth..."). This juxtaposition strongly suggests that Moses' humility was intrinsically linked to his unparalleled level of prophecy. So, the question remains: Why did Rambam omit humility? **A Simple (But Insufficient) Suggestion** **(Section ג - Gimmel)** The Rebbe considers a simple way one might try to resolve this: * Maybe "humble" is implicitly included in Rambam's requirement of being "mighty in his character traits," as humility is a key positive character trait. * Maybe physical strength ("גבור בכח") is alluded to later in Rambam's text (Halacha 7:1) where he mentions the prophet must be "whole/perfect in his body" (שלם בגופו). **Critique of the Simple Suggestion:** The Rebbe dismisses this simple solution: 1. **"Whole in Body":** Even if "whole in body" implies good health, it doesn't necessarily mean the kind of physical might ("Gevurah") the Talmud seems to refer to. And even if it did hint at it, why would Rambam bury this requirement later in the text and not state it clearly upfront as a primary condition? 2. **Humility:** Since the Talmud singles out "humble" as a distinct and crucial quality, especially highlighted in relation to Moses and Hillel, why would Rambam subsume it under a general category ("mighty in character traits") instead of listing it explicitly? **Adding More Complexity: Another Talmudic Source** **(Section ד - Dalet)** The Rebbe introduces another layer by bringing in a parallel Talmudic passage from Tractate *Shabbat* (page 92a). This passage also discusses the conditions for the Divine Presence resting, but with some differences: * The list in *Shabbat* is: **Wise (חכם), Mighty (גבור), Wealthy (עשיר), and Tall (בעל קומה).** * **New Questions:** * Why does *Shabbat* add "Tall"? (The commentary *Lechem Mishneh* suggests this might be linked to "Mighty," perhaps emphasizing physical stature, especially relevant in the context of that Talmudic discussion which relates to the height of the Levites). * More significantly: **Why does *Shabbat* omit "Humble" (עניו)?** * Why does *Shabbat* change the *order* compared to *Nedarim*? *Nedarim* lists "Mighty, Wealthy, Wise, Humble." *Shabbat* lists "Wise, Mighty, Wealthy, Tall." Starting with "Wise" seems like a deliberate shift. * **Linguistic Difference:** The Rebbe also notes a subtle difference in phrasing: * *Nedarim*: "HaKadosh Baruch Hu (The Holy One, Blessed be He) *causes His Shechina to rest* (משרה שכינתו)." This implies an action initiated by G-d from "above." * *Shabbat*: "The Shechina *rests* (שורה)." This sounds more like an inherent consequence or state. **The Rebbe's Core Explanation: Understanding the "Fundamental of Faith"** **(Section ה - Hey)** Now, the Rebbe begins to unfold his main explanation, focusing on the *purpose* behind Rambam's formulation. He first quotes Rambam's definition of prophecy from his commentary on the Mishnah (Sanhedrin, Chapter 10, introducing the 13 Principles of Faith): Prophecy occurs when a person of exceptional natural qualities and perfection prepares their soul to the point where their human intellect can connect with the "Active Intellect" (a philosophical term Rambam uses, representing a spiritual, divine force of intelligence), receiving a noble emanation from it. These people are prophets, and this process is prophecy. **Key Insight:** Notice how central the prophet's *intellect* (שכל - Sechel) and *mind/consciousness* (דעת - Da'as) are to this definition. The Rebbe argues that this understanding is crucial for interpreting Rambam's statements in *Mishneh Torah* as well. When Rambam says it's a **"Fundamental of Faith (Yesod HaDat) to *know* (לידע)"** about prophecy, he doesn't just mean knowing *that* prophecy exists. He means understanding *what* prophecy *is* and *how* it functions. The *fundamental knowledge* includes understanding that prophecy is not some external force zapping an unprepared person, but rather a Divine influx that interacts with and elevates the prophet's own prepared **intellect and consciousness**. Therefore, when Rambam immediately follows the statement "It is a fundamental of faith to know..." with the list of prerequisites ("wise," "mighty in character," "mastering inclination *with intellect*," "broad mind"), he is doing more than just listing entry requirements. He is **defining the nature of prophecy itself** as something intrinsically linked to the perfected human mind. The description of the prophetic experience – the trembling, the mind remaining focused (as Rambam describes later in the chapter) – is also part of this fundamental knowledge. It illustrates *how* the Divine connects with the human. Similarly, Rambam's description (later in Halacha 7:1) of the intense mental preparation required – focusing the mind upward, contemplating Divine wisdom, detaching from worldly matters until the Holy Spirit rests upon him – is not just practical advice; it's part of the essential definition of prophecy that we need to *know* as a Foundation of Faith. The asterisk (*) refers to footnote 44, emphasizing that understanding these *details* of the process is part of the "knowing" required by this Fundamental of Faith. **Why Rambam Includes *His* List and Excludes Others** **(Section ו - Vav)** Based on the above, the Rebbe explains why Rambam includes certain traits and excludes others: * **Included Traits (Wisdom, Character Strength via Intellect, Broad Mind):** Rambam includes these because they are **intrinsic to the definition and mechanism of prophecy itself**. They explain *how* the human mind becomes a vessel capable of receiving and integrating the Divine influx. Knowing these traits helps us understand the *essence* of prophecy as an intellectual and conscious phenomenon, which is the "Fundamental of Faith" we must "know" (לידע). * **Excluded Traits (Physical Strength, Wealth, Humility):** These traits, while potentially necessary, are **external conditions or prerequisites** for the Divine Presence to choose to rest upon a person, rather than being part of the *inherent nature* of the prophetic process itself. * **Strength and Wealth:** These relate to the physical perfection of the person, which may be required as a suitable vessel for the *Shechina* (Divine Presence) to rest upon. * **Humility:** This is crucial because arrogance creates a fundamental barrier between a person and G-d. The Talmud (Sotah 5a) states, "Regarding anyone who has arrogance, the Holy One, Blessed be He, says: I and he cannot dwell together in the world." Arrogance is almost like heresy ("כפירה בעיקר"). So, humility removes a *blockage* to Divine Presence. However, these are *conditions enabling* the connection, not descriptors of the *connection itself* in the way that intellectual perfection is. Therefore, knowing about them isn't part of the essential "knowledge" (לידע) of *what prophecy is* that Rambam designates as a "Fundamental of Faith." **Explaining the Talmudic Differences (Nedarim vs. Shabbat)** **(Section ז - Zayin)** The Rebbe uses this distinction (intrinsic definition vs. external conditions) to shed light on the differences between the Talmudic passages in *Nedarim* and *Shabbat*. * **Humility vs. Strength/Wealth:** Although generally, humility is arguably *more* essential for *any* connection with G-d than physical strength or wealth (since arrogance is an absolute barrier), there's a sense in which strength and wealth are more specifically related to the *ideal state* required for **prophecy**. * **Humility's Role:** Humility is a *general* requirement for G-d's presence. As the Talmud says, G-d cannot "dwell" with the arrogant. Chassidic thought often emphasizes that the Divine Presence rests only on that which is nullified (battul) before G-d. This applies broadly, not just to prophecy. * **Strength and Wealth's Role in Prophecy:** Prophecy, especially at its highest levels, represents the pinnacle of G-d's connection with a human. This requires the *total perfection* of the human being – not only the spiritual and intellectual perfection (wise, strong in character) but also the perfection of their physical existence (represented by physical might and wealth, signifying mastery and completeness in the physical domain). * **Analogy (Rambam on Worldly Blessings):** The Rebbe draws an analogy to Rambam's explanation (in *Hilchos Teshuva*, Chapter 9) of the physical blessings promised in the Torah (like abundance, peace, wealth). Rambam explains these aren't the ultimate *reward* for observing Torah, but rather G-d providing the *optimal conditions* – removing distractions and providing resources – so that people can dedicate themselves fully to Torah study and Mitzvah observance without impediment. Similarly, physical strength and wealth provide the prophet with the unimpeded physical state necessary to fully utilize their perfected spiritual and intellectual capacities for prophecy. **Reconciling Nedarim and Shabbat via Levels of Inspiration** **(Section ח - Ches)** Building on this, the Rebbe proposes a way to harmonize the two Talmudic sources (*Nedarim* and *Shabbat*) by suggesting they discuss **different levels of Divine inspiration**: * **Hypothesis:** Perhaps *Shabbat* (which lists "Wise, Mighty, Wealthy, Tall") is discussing the prerequisites for **high-level prophecy**. *Nedarim* (which lists "Mighty, Wealthy, Wise, Humble") might be discussing either **a lower level of prophecy** or perhaps the conditions for the **Divine Presence (Shechina) resting on a person more generally**, not necessarily full-fledged prophecy. * **Many Levels:** The Rebbe reminds us that "Shechina resting" isn't monolithic. There's a vast spectrum, from the unique prophecy of Moses, down through other prophets, to the Talmudic statement that the Shechina rests among ten people studying Torah (Avos 3:6), or even just gathered together. Even Moses himself experienced different levels of communication with G-d at different times (e.g., before he became wealthy from the fragments of the first Tablets; during the 38 years when direct, loving communication was somewhat diminished due to the generation's sin). * **Explaining the Wording ("משרה" vs. "שורה"):** This hypothesis can also explain the linguistic difference noted earlier. There's a principle (often cited in Chassidus) that "that which is higher descends lower" (גבוה ביותר שורה למטה יותר). * In *Nedarim*, discussing a "lower" level of inspiration (general Shechina or lesser prophecy, requiring humility but perhaps not the absolute peak of other perfections), the inspiration comes from a "higher," more transcendent source – thus, "HaKadosh Baruch Hu *causes* His Shechina to rest" (הקב"ה **משרה** שכינתו). It implies a more distinct action from Above reaching down. * In *Shabbat*, discussing high-level prophecy (requiring the peak perfections listed there), the Divine Presence is more immanent, resting "by itself" as a consequence of the person's achieved state – thus, "The Shechina *rests* (השכינה **שורה**)." **Putting it Together: Why the Lists Differ** **(Section ט - Tes)** Now the specific differences in the lists make sense: * **Shabbat (High Prophecy):** * Starts with **"Wise" (חכם)** because, as Rambam emphasizes, intellect is the primary vessel and defining characteristic of prophecy itself. * Follows with **"Mighty, Wealthy, Tall"** – the physical perfections that complete the vessel and provide the ideal conditions for this high-level intellectual prophecy. * **Omits "Humble" (עניו)** because, while essential for any Divine connection, it's a general prerequisite (removing a blockage) rather than part of the specific positive definition of the prophetic faculty itself, which is the focus here. * **Nedarim (General Shechina / Lower Prophecy):** * Doesn't need to start with "Wise," as the focus isn't solely on the intellectual mechanism of peak prophecy. * **Includes "Humble" (עניו)** because humility *is* a primary condition for *any* level of the Divine Presence choosing to connect with a person down here. * Lists the required traits (Mighty, Wealthy, Wise, Humble) for G-d to generally establish a connection ("משרה שכינתו") with an individual. **Broader Implications: Prophecy's Place in the Fundamentals of Faith** **(Section י - Yud)** The Rebbe extends this understanding to address another significant question about Rambam's structure of belief: * **The Question (via Sefer HaIkkarim):** Rabbi Yosef Albo, in his classic work *Sefer HaIkkarim* ("Book of Principles"), argues that "Torah from Heaven" is a primary principle (*Ikkar*), while Prophecy is secondary – a "root" (*Shoresh*) branching off from it. His logic is that the *purpose* of prophecy isn't just for prophets to know future events or perform miracles, but primarily **to convey G-d's will to humanity, which is the Torah**. Rambam himself seems to agree with this functional view, stating (in *Yesodei HaTorah* 7:7 and 9:1) that prophets don't come to start new religions but **to command observance of the existing Torah** (like the last prophet Malachi said, "Remember the Torah of Moses My servant"). Prophets might give specific instructions for the time ("d'var ha'reshut"), and we must obey ("To him you shall listen" - Deut. 18:15), but their core function relates to Torah. * **Rambam's Puzzle:** If prophecy's main *purpose* is related to Torah, why did Rambam, in his famous **13 Principles of Faith**, list the principles about Prophecy in general (Principle 6) and the unique Prophecy of Moses (Principle 7) *before* the principles about Torah from Heaven (Principle 8) and the Torah's immutability (Principle 9)? Shouldn't the goal (Torah) logically precede the means (Prophecy)? * **Further Question:** Why, in his law code (*Mishneh Torah*), does Rambam declare that *knowing* G-d grants prophecy is a **"Fundamental of Faith" (מיסודי הדת)**? To simply *obey* a prophet, wouldn't it be enough to know there's a commandment ("To him you shall listen"), based on the authority of the Torah itself? Why is the *existence* of prophecy a fundamental belief in its own right? **The Resolution: Prophecy as G-d's Connection with Human Intellect** **(Section יא - Yud Aleph)** The Rebbe provides the answer based on his entire analysis: Prophecy is **more than just a delivery mechanism for rules**. It represents a fundamental mode of **G-d's connection and revelation within the world, specifically through the highest human faculty – the intellect.** The prophetic experience involves the prophet becoming **united (דבוק ומאוחד)** with the Divine word. The Divine word "clothes itself" (מתלבש) within the prophet's own **intellect, perception, thought, and even speech**. As King David (speaking prophetically) said, "The spirit of G-d spoke through me, and His word was on my tongue" (II Samuel 23:2). This idea is hinted at in Rambam and explained extensively in Kabbalah and Chassidic thought. Therefore, prophecy has multiple aspects: 1. **Functional Aspect:** Its role in reinforcing Torah observance. 2. **Commandment Aspect:** The specific Mitzvah to obey a prophet ("אליו תשמעון"). 3. **Fundamental Belief Aspect:** This is the crucial point. It is **"Fundamental to the Faith" (מיסודי הדת) to *know* (לידע)** that G-d reveals Himself ("גילה סודו" - reveals His secret) and connects with humanity in this profound way – **uniting His word with the prepared human intellect (דעת הנביא)**. This finds its ultimate expression in the prophecy of Moses, who received prophecy while fully conscious ("awake and standing"), whose intellect could grasp the Divine communication perfectly without being overwhelmed, leading to a permanent state of connection ("his mind was bound to the Rock of Ages... he became sanctified like the angels"). **Conclusion:** * **Why the Order in the 13 Principles:** This understanding explains why Rambam places the principles of Prophecy (6 & 7) *after* the principles concerning G-d's existence, unity, and incorporeality (1-5) but *before* the principles concerning Torah (8 & 9). Knowing *that* G-d exists and is worthy of service (Principle 5) leads directly to understanding *how* G-d interacts with His creation. Prophecy, understood as G-d connecting with the human intellect, is a prime example of G-d's manifest presence and action in the world ("גילוי ופעולה גלוי' אין וועלט"). It's a fundamental aspect of G-d's relationship *with* humanity, flowing directly from knowing G-d Himself. Only after establishing this connection (prophecy) does Rambam move to the specific content revealed through that connection's highest expression (the Torah given through Moses). * **Why a "Fundamental" in Mishneh Torah:** It's a "Fundamental of Faith" not merely because we need prophets for guidance, but because the very phenomenon of prophecy teaches us something essential about G-d and His relationship with the world – namely, His ability and willingness to bridge the gap and communicate intimately through the vessel of the perfected human mind. In essence, the Rebbe reveals that Rambam's discussion of the prerequisites for prophecy is deeply tied to his understanding of prophecy's core nature as an intellectual union between the Divine and the human, making the knowledge of this phenomenon a fundamental pillar of Jewish faith. This perspective resolves the textual difficulties and highlights the profound significance Rambam attributes to prophecy.