EE & R, 2_5: Knowing Hashem: How to Train a Prophet: The Path of Knowledge
(For the previous installment of "Exodus, Exile and Redemption," click here. For ToC, click here.)
The grand prize the prophets proffer to humanity is knowledge of Hashem.1 But how might a person attain that knowledge? Knowing Hashem means comprehending His actions and their underlying reason, i.e., being cognizant of the very nature of the universe, its deepest truth. How can mortal man attain this sublime knowledge and become familiar with the true nature of reality?
It is no surprise that the prophets regard the attainment of this knowledge as the pinnacle of human achievement, the only thing that “one who boasts should boast in” (Jeremiah 9:23). If there exists a true nature of reality, it is incumbent upon man to discover it and align his life with it, for therein lies living authentically, in a manner that is true to nature. Knowledge of Hashem, along with the conduct it inspires, represents the highest good, the ultimate human perfection. All other pursuits serve as steppingstones toward realizing this truth, at best, or as distractions, at worst.
Thus, we inquire: What is the path to human perfection?
One might assume that rigorous intellectual study, be it of theology, metaphysics, or moral philosophy, is the gateway to acquiring the highest knowledge. However, as explored in the preceding chapter, the essence of the knowledge sought and taught by the prophets is not mere intellectual certainty but rather a state of mind that leads its bearer toward virtuous action, a mentality that naturally leads to moral conduct which aligns with the universal good. As Jeremiah said, one who boasts should boast in this: “That he understands and knows Me – for I am Hashem, who acts with kindness, justice, and righteousness in the land” (ibid.). This gnosis is action-oriented, with deeds serving as the ultimate measure of its attainment: Those who attain it do Hashem’s work and go in His ways, promoting His great project called “Being.”
The nature of the divine knowledge we seek can be made no clearer than Rabbi Meir’s teaching:
What does the verse mean when it states, “[And I will betroth you to Me in righteousness and justice and in kindness and mercy. And I will betroth you to Me in faithfulness,] and you shall know Hashem (Hosea 2:21-22)? It teaches that anyone who possesses all these qualities knows the mind of the Omnipresent.2
We seek not mere intellectual insight but a particular state of mind that shapes character, and states of mind can be reached through defined mental and spiritual exercises and practices. Those who have reached this level can guide others toward it. Indeed, the Torah and the prophets lay out a specific course for achieving divine knowledge. I surmise that this very course constituted the core of prophetic training; this teaching was the initiation into prophethood.
The prophets designed a course to attain gnosis, a path empowering humanity to answer the call of “I am Hashem” initially extended to Avraham and Yaakov. Hashem introduced Himself and invited mankind to know Him, starting with the Patriarchs; their descendants and followers carry on this sacred endeavor and aim to apprehend “I am Hashem.” To this end, the prophets developed a path of personal growth consisting of a series of steps that culminate in an encounter with Hashem.
One simply could not overstate the centrality of this course to the Torah-project: Its goal is the goal of the Torah. The entire Torah is but the exposition and exploration of the patriarchal path to knowledge and revolves around its realization or absence. The ancient invitation – “I am Hashem” – remains open to all who hear its call and engage with it, and the Torah serves as their guide.
The course of prophetic knowledge comprises four distinct steps. In summary, from the final stage to the first, they are: knowledge; knowledge is preceded by faith; faith requires a foundation of good character; and good character is attained through baring one’s soul before Hashem.
This is the course prescribed by the masters of Knowledge to those aspiring to attain man’s true source of pride. In the coming chapters, we will delve deeply into this course. We will present its sources and related passages in Tanach and attempt to understand the rationale behind the four essential stages of the Path.
I'm looking forward to learn the 4-part path you outlined here and its sources.