We have already seen that meditation was very important in the careers of the prophets. Since this fact is not very well recognized, however, it would be useful to look at a number of classical sources that speak of this explicitly. As we shall see, a good number of the most influential classical Judaic philosophers and Kabbalists clearly stated that meditation was the most important of all disciplines required to attain enlightenment and prophecy.
There are sources dating from Talmudic times which teach that prophecy involves a very high degree of mental quietude. Jeremiah's disciple, Baruch ben Neriah said, “I have not found serenity,” and a very ancient Midrash comments, “Serenity is nothing other than prophecy.”101 The spiritual power and enlightenment that is the most important element of the prophetic experience is not found in the whirlwind or earthquake, but in the “still small voice” of utter tranquility. This is a state that is attained through deep meditation.
Rabbi Isaac Abarbanel (1437–1508), one of the most influential Bible commentators and philosophers speaks of meditation in the context of prophecy in a number of places. He states that the first step in prophecy is to attain a strong level of desire to bind oneself to God, and this must then be followed by intense meditation.
Elsewhere, he teaches that the prophets used to have a special place for their meditations. After Saul attempted to strike David with a spear, the scripture states that “David fled and escaped, and he came to Samuel in Ramah. … He and Samuel then went to Naioth, where they remained” ( 1 Samuel 19:18). Abarbanel writes, “It appears that Naioth was a place near Ramah, where the prophets stayed. It was a place set aside for their meditations (hitbodedut), where they would go and seek the word of God. The Targum therefore states that it was the ‘Academy of the Prophets.’”
The prophets would meditate (hitboded) on the highest mysteries of the Sefirot, as well as on the Supernal Soul, which includes all attributes. They would depict these things in their mind with their imaginative faculty, visualizing them as if they were actually in front of them.
When their soul became attached to the Supernal Soul, this vision would be increased and intensified. It would then be revealed automatically through a state where thought is utterly absent. …
It was in this manner that the early saints would raise their thoughts, reaching the place from which their souls emanated.
This was also the method of attaining prophecy. The prophet would meditate (hitboded), directing his heart and attaching his mind on high. What the prophet would visualize would depend on the degree and means of his attachment. He would then gaze and know what would happen in the future.
This is the meaning of the verse, “To Him shall you cleave” (Deuteronomy 10:20).
Rabbi Menachem Recanti (1223-1290), Master Kabbalist.102
Prophecy is a spiritual influx granted by God to man. It is obvious that the individual must prepare himself for such perfection, by binding himself to God and constant meditation (hitbodedut) in His worship.
It is also obvious that this attachment and bond to God is attained through the Torah and its commandments, which contain the ultimate perfection of man.
The proper way of attaining this level is through true love and worship of God. It is obvious that if one strengthens this bond of love, he will be all the more ready for enlightenment. When an individual maintains this bond consistently and meditates (hitboded) deeply in his love of God, there is no question that the divine influx will be granted to him, providing that there is nothing to prevent it.
Rabbi Chasdai Cresces (1340–1410), Philosopher.103
With his keen mind, [Moses] was able to understand what was required to attain enlightenment, realizing that the path was through meditation (hitbodedut).
He therefore chose to separate himself from all who would disturb him and to reject all physical desires, choosing to be a shepherd in the desert, where no people are to be found. While he was there he unquestionably attained a great attachment to the conceptual, divesting himself of all bodily desires, until he was able to remain for forty days and nights without eating or drinking.
Rabbi Simon ben Tzemach Duran (1361–1444), Philosopher and Commentator.104
It is written [that Samuel told Saul], “When you come to the city, you shall meet a band of prophets, coming from the high place, with harp, drum, flute and lyre, and they will be prophesying themselves (mit-navim). The spirit of God shall then succeed in you and you shall prophesy yourself with them, and you shall be transformed into a different man” (1 Samuel 10:5,6). …
These individuals were the “sons of the prophets,” the disciples of Samuel. He taught and directed them, preparing them to preceive the prophetic influx. They would go to this hill to meditate (hitboded) and seek prophecy because of the influence of the Ark of God, which was kept there.
While seeking prophecy, they made use of musical instruments, preparing themselves through the elation produced by the music.
When the scripture says that they were “prophesying themselves” (mit-navim), it does not mean that they were singing praise, as stated by a number of commentaries. Rather it means that they were inducing prophecy in themselves through meditation (hitbodedut). The word Mit-nave is the reflexive form of the verb Nava, meaning “to prophesy.”
The verse then says, “The spirit of God shall succeed in you.” In my opinion, this means that Ruach HaKodesh would “succeed” in him, this referring to the will and desire for prophecy. Immediately then, “you will prophesy yourself (mit-nave) with them,” meaning that he would engage himself in the methods of prophecy. The scripture then states that he would attain his desired goal: “You will be transformed into a different man.” He would attain the prophetic influx, and through this, he would become a different person.
This indicates that the first step in prophecy is a strong desire. This is followed by meditation (hitbodedut), which is its means. The goal is then the influx that comes to him.
Rabbi Isaac Abarbanel.105
The concept of a prophetic dream and that of a vision are so close to each other that they both can be considered the same. The reason for this is that they both have the same source. …
Such a prophetic dream comes through meditation (hitbodedut) involving the mind and consciousness. As a result of the power of this meditation on a subject in the mind, a strong Impression is made on the soul. Through this meditation, the soul elevates itself, just as if it were separated from the body, and it is not restrained by the physical.
This is actually the meaning of the word Chalom (
), meaning “dream.” It comes from the root Chalam 
, meaning “to strengthen,” as in “You strengthened me (tachlime-ni) and gave me life” (Isaiah 38:16). The reason for this is because a dream is caused by the strength (chalam) and vitality of the soul, when it overcomes the body. When one is in a state of preparation through meditation (hitbodedut), he is strengthened through a prophetic dream. …
A prophetic vision is also the result of meditation. The prophet mentally gazes at the glorious visions involving the mystery of the Chambers on high, binding them together and unifying them on high with their Cause. His mind soars among the fearsome Forms which are in each chamber, and his consciousness is bound to them and unified with them.106
Through this, the prophet divests himself of the physical, abandoning all feeling and sensation associated with the body. He dissolves himself in those Forms, and his consciousness becomes clothed in them. Through these forms he experiences his vision, seeing according to the level of his perception.
It is in this manner that one receives a prophetic message, and the words are engraved (chakak) in his heart in a spiritual manner.107
After the vision leaves him, he divests himself of the Form in which he was garbed through the power of his own original form. This is alluded to in the Torah, which says, “God left when He finished speaking to Abraham, and Abraham returned to his place” (Genesis 18:33). This means that Abraham returned to his original level, where he was before he had this vision.
I have seen a similar concept in the teachings of the Masters of Truth, who received it from the Gaonim. They write:
All the faculties of the prophet and seer faint, and they are transmitted from Form to Form, until the individual is clothed in the power of the Form that is revealed to him. This power is then transmitted to an angelic Form, and when that Form is transmuted in the prophet, it gives him the power to receive the prophetic potential.
This is then engraved in his heart with a spiritual form that he depicts. After this agent overwhelms him, thus performing its function, the prophet then divests himself of the power of the Form revealed to him, and garbs himself in the power of his normal form. It is as if he divests himself of one form and invests himself in another.
The parts of the prophet's mind are then reunited, and his physical faculties once again return, as they were originally. Then, when he is in a normal human state, he speaks the words of his prophecy.
These are the words that I found.
Rabbi Meir Ibn Gabbai (1480…1547), Kabbalistic Philosopher.108
One must learn these methods from a master, just as the “sons of the prophets,” who would prepare themselves for prophecy.
They would also have to put themselves in a joyous mood. This is the significance of Elisha's remark, “‘Now bring me a musician.’ And it was when the musician played, [and the hand of God came upon him]” (2 Kings 3:15).
They would then meditate (hitboded) according to their knowledge of the meditative methods. Through this, they would attain wondrous levels, divesting themselves of the physical, and making the mind overcome the body completely. The mind becomes so overpowering that the physical senses are abandoned, and the prophet does not sense anything with them at all.
The prophet's consciousness is then on that which he is seeking, climbing the various orders of steps on high. It was in this manner that they would meditate and divest themselves from the physical.
Rabbi Moses Cordevero.109