Intimate Knowledge

By: Jonathan Seidel

Maimonides: the intellectual prophet and the power of knowledge 

In Judaism, prophecy is the highest link to God. Prophecy is generally regarded as a Jewish phenomenon targeting the perfection of man. God sends the messages through the imaginative corpus of man to spring on the people. Maimonides’ focus on the psychological aspects of prophecy proved to note the prophetic character more than the prophetic experience. Maimonides sought intellectualism as a critical criteria for prophecy. His message of prophecy and knowledge denotes an importance to the latter. 

Biblically ‘knowledge’ is associated with intimacy while today it is associated with power. Maimonides was a lexicographer and his biblical assimilation attests to a philosophical reading of the prophets. Like his contemporaries, knowledge was not a secretive elitism but a shared commodity. Maimonides legal and philosophic work attest to his goal of disseminating knowledge to the masses. Unlike his opponents, he did not regard the hierarchy as necessary. There are leaders but they are not superior than everyone else. In a world of illiteracy, knowledge was power over others but Maimonides saw it as intimacy with others. If everyone understood than everyone was equal. 

The mystical notions of the prophet is a handpicked individual by God. This individual is better than others. His spiritual superiority is selective to him and only he can be the prophet. Maimonides’ intellectual frame posited a possibility for anyone to be prophet, even non-Jews. His widespread attribution entails an equal measure for all. It is similar to the rabbinic model. It is not an inherent right but an earned reward. The prophet, like the sage, has to study and grow but more than the sage, the prophet has to perfect his character and receive God’s nod. The prophet is the studious caring individual who toiled to ensure his perfection. Such perfection is not selfishly egotistical but by reaching that threshold has derided any negativity. It is his conviction to hear the word of God as a messenger of the people, a humble and noble act.

The prophetic profession is not a joyous one. His job is not to control but to inspire. He preaches about love and joy. To cease the evils of the world with his speech. He is the mouthpiece of God testifying on his behalf. The perfected individual is in it for the people. It is a difficult journey but one of grave importance. The perfected individual is the mouthpiece of God and thus also the target of the peoples’ attacks. He is in it for the people but the people will reject his advice. He is their harshest critic. He is an immediately without any measure of proof. He is the moral rebbe to the masses. 

His knowledge is God brings him closer to understanding the message. He is the messenger who comprehends both sides. Immersed in study, his awareness of the divine is expanded. As a communal member, he is associated with the mortal matters and finite consequences. He who is able to distance himself from the dangers of man can ascend to God. His ascension is not for himself but to return the favour to the people. He returns to the people with a divine message. Wisdom is not easily absorbed without direction, yet the divine message sparks an intent to build towards. He is the light back to God. His preaching is through the divine will one perfects their character. God is more about ethics than legal details. 

The natural character behooves one to follow the path. Prophecy is the result of character perfection. Prophecy is not just ecstasy for the self but for the self to wish it on others as well. It is a selfless attainment. A moral-intellectual finish line that is for everyone. The prophet is the knowledgable philosopher who bequeaths his wisdom onto the people. The philosopher divulges the secrets to the masses. He educates the people and brings them in line with the truth. The prophet is a teacher and a preacher. He descends onto the people and leads them to paradise. 

Knowledge’s association with power is evident but to the wise it is always a mode of intimacy. Knowledge is a gift that all should share. Judaism’s role was education. The term tikkun olam designates the Jew to teach the world. The eschatological future illustrates the nations travelling to Jerusalem to learn about God. The Jew’s primary role is education. Judaism commands fathers to teach their children. With prophecy being more than a ritualistic exercise, religious education includes the ethical as well. The prophetic mantra is translated to the parental indoctrination of rituals and morals. 

Judaism highlights the perfection of character via the religious law. The law is the gateway to ethical maximisation. The law habituates a lifestyle of concern and love for the other. It prompts responsibly for others internalising the importance of ethical behaviour. The prophet is the necessary parental figure to the struggling nation. His wisdom unperturbed by external stimuli. Education is crucial for connection to God and others. Through loving the divine other, one can love his fellow other. 

Education is not about knowing the intricacies of the law. It is about utilising those details. It is the attention to detail, the commitment and loyalty that polishes those values. Those values are redistributed in all other areas of life. It is pragmatic in its elevation and empowerment of man. Its not about ruling over others but ruling with others. Knowledge is about collective growth. Eternal education is to perpetually grow never ceasing to evolve further. Imperfection is inevitable and constant legal action and study is necessary. The prophet or the sage is the figurehead who can aid others in growth. He is giving back to the people. He teaches to bring others to his level. His goal is collective intimacy with man and God.