), from the same root as Chazon (
), meaning a prophetic vision.114From all these sources, it is obvious that meditation played a key role in the careers of the prophets, and was an indispensible element in attaining prophetic enlightenment. With the destruction of Solomon's Temple and the Babylonian Exile, however, the prophetic schools lost their influence, and prophecy virtually vanished from the scene.
A number of reasons are given for this. One is that it is well established that true prophecy can only take place in the Holy Land. While the more general enlightenment of Ruach HaKodesh can be attained anywhere, actual prophecy, where a distinct message can be discerned, requires special conditions.110 Since the majority did not return to the Holy Land after the Babylonian Exile, prophecy, in its formal sense, no longer could be attained.111
Although the prophetic schools never admitted initiates indiscriminately, after the exile they actually became secret societies. The leaders had seen that the open questfor prophecy and the mystical experience had led many people to engage in idolatry and sorcery. In a large measure, it was this that led to the exile, and the leadership was determined that this would not recur. They therefore “nullified the lust for idolatry,” restricting all mystical teachings to very limited schools, consisting only of the most spiritually advanced individuals.112
The entire focus of Judaism was thus altered. Where the quest for prophecy and mystical enlightenment had played a key role in the general life of the populace, it was now regulated to the background. The focus shifted, and now the Oral Law, with all its intricacies, became the focus of national life, reaching its zenith with the compilation of the Talmud. The mystical activity that existed remained the domain of a few small restricted secret societies. The general rule was, “One may not teach the secrets to two people at a time. One may not teach the mysteries of the Chariot (Merkava) even to one, unless he is so wise that he can understand by himself.”113
An important ramification of this was found in the area of prayer. During the time of the prophets, there was no real formal worship service, and each person would pray in his own words. If a special prayer was needed to channel a particular level of spiritual energy, such a service could be led by one of the prophets or their disciples, who knew how to word the prayer to channel the required forces. It is for this reason that a prayer leader is called a Chazan (), from the same root as Chazon (), meaning a prophetic vision.114
When prophecy ceased, however, this was no longer possible. A formal System of worship, including all of its mystical elements, had to be formulated. This was done by the Great Assembly, under the leader of Ezra, shortly after the return from the Babylonian Exile.115 It is significant to note that a number of the last prophets took place in compiling these prayers.116
Many of the prophetic traditions were transmitted to the sages of the Talmud and beyond. An excellent account of this is provided by Rabbi Chaim Vital in his introduction to the Gates of Holiness (Shaarey Kedushah).
“I have seen men of elevation and they are few.”117 Certain individuals yearn to ascend, but the ladder is hidden from their eyes. They contemplate the earlier books, seeking to find the path of life, the way they must go and the deeds they must do in order to elevate their souls to their highest Root, to bind themselves to God. This alone is the eternal perfection.
This was the way of the prophets. All their days they would bind themselves to their Creator. As a result of this attachment, Ruach HaKodesh would descend on them, teaching them the path leading to the Light. This would then open their eyes to the mysteries of the Torah, this being the subject of King David's prayer, “Open my eyes, and let me gaze at the wonders of Your Torah” (Psalms 119:18). They would be led along a straight path, prepared by the “men of elevation,” so that they should reach their goal.
After the prophets came the Early Saints (Chasidim Rishonim), who were also called the Pharasees (Secluded Ones).118 They sought to follow the ways of the prophets and to imitate their methods.
These individuals would travel to rocky caves and deserts, secluded from the affairs of society. Some would seclude themselves in their homes, as isolated as those who went into the deserts.
Day and night, they would continuously praise their Creator, repeating the words of the Torah, and chanting the Psalms, which gladden the heart. They would continue in this manner until their minds were strongly bound to the Supernal Lights with powerful yearning. All their days they would do this consistently until they reached the level of Ruach HaKodesh, “prophesying and not stopping.”119
Even though these individuals were on a much lower level than the prophets, we are still ignorant of their ways and methods. We do not know how these holy men served God so that we should be able to emulate them.
In the generations following these individuals, people's hearts became smaller and understanding was reduced. Masters of Ruach HaKodesh went to their final rest and ceased to exist among us. They left us bereft, hungering and thirsting, until hopelessness grew in the hearts of men and they ceased to seek out this wondrous discipline. All that were left were “two or three berries on the uppermost branch,”120 “one in a city, and two in a family.”121 “They seek water and there is none,”122 “for every vision has been sealed off.”123 All this is because there was no book teaching the method of how to come close and approach the innermost sanctuary.
Some bound angels with oaths, making use of Divine Names. They sought light, but found darkness. The angels with which they communicated were very low angels, overseers of the physical world, who combined good and evil. These angels themselves could not perceive the Truth and the Highest Lights. They therefore revealed mixed concepts, consisting of good and evil, truth and falsehood, as well as useless ideas involving medicine, alchemy, and the use of amulets and incantations.124
These too “erred with wine and were confused with strong drink.”125 What they should have done was spend their time studying the Torah and its commandments. They should have learned a lesson from the four spiritual giants who entered into the Mysteries (Pardes), where none escaped whole other than the pious elder, Rabbi Akiba.126 The angels even wanted to strike him down, but God helped him, and “he entered in peace and left in peace.”127
These individuals sought very high levels, close to actual prophecy, and it was for this reason that they were injured. But even we, today, can be worthy of the lower levels of Ruach HaKodesh. This can be through the revelation of Elijah, to which many were worthy, as is well known. It can also consist of revelation of the souls of saints (Tzadikim), which is mentioned many times in the Zohar. Even in our own times, I have seen holy men attaining this.
There are also cases where a person's own soul becomes highly purified and is revealed to him, leading him in all his ways. All these are ways of approaching [God], and they can be attained even today by those who are worthy. But this requires much discipline and many temptations before one arrives at the Truth. If one is not sufficiently prepared, another, unclean, spirit may enter him. …
I am therefore writing a book in which I will explain these mysteries … as I learned them from the lips of the saintly Rabbi Isaac Luria. Since these involve the deepest secrets and most hidden mysteries, for every handbreadth that I reveal, I will hide a mile. With great difficulty, I will open the gates of holiness, making an opening like the eye of a needle, and let him who is worthy pass through it to enter the innermost chamber. God is good and He will not withhold this benefit from those who walk in righteousness.