Page:Eight chapters of Maimonides on ethics.djvu/101

Rh It is not, however, an indispensable requirement that a prophet should possess all the moral virtues, and be entirely free from every defect, for we find that Scripture testifies in reference to Solomon, who was a prophet, that "the Lord appeared to Solomon in Gibeon", although we know that he had the moral defect of lust, which is plainly evident from the fact that he took so many wives, a vice springing from the disposition of passion which resided in his soul. It plainly says, "Did not Solomon sin by these things?" Even David—a prophet, according to the words, "To me spoke the Rock of Israel" —we find guilty of cruelty, and, although he exercised it only against the heathens, and in the destruction of non-believers, being merciful towards Israel, it is explicitly stated in Chronicles that God, considering him unworthy, did not permit him to build the Temple, as it was not fitting in His eyes, because of the many people David caused to be killed. So, God said to him, "Thou shalt not build a house to my name, because much blood hast thou shed". We find, also, that Elijah gave vent to his anger, and although he did so only against unbelievers, against whom his wrath blazed up, the sages declared that God took him from the world, saying to him, "He who has so much zeal as thou hast is not fit to guide men, for thou wilt destroy them". Likewise, we find that Samuel feared Saul, and that Jacob was afraid to meet Esau. These and similar characteristics were so many partitions between the prophets (peace be unto them!) and God. He of them who had two or three qualities which did not maintain the proper medium, as is explained in Chapter IV, is said to have seen God from behind two or three partitions.

Thou must not be surprised to learn, however, that a few moral imperfections lessen the degree of prophetic inspiration; in fact, we find that some moral vices cause prophecy to be entirely withdrawn. Thus, for instance, wrath may do this, as our