Please Daven

חנה בת יפה 

What Is Prophecy? Who Receives It?

Says the Kuzari [4/5]:

וְאַל תַּאֲמִין לַמִּתְחַכֵּם, שֶּׁיּאמַר כִּי מַחֲשַׁבְתּו מִתְחַבֶּרֶת עַל סֵדֶר עַד שֶׁיַּגִּיעַ אֶל כָּל הָעִנְיָנִים הַצְּרִיכִים בָּאֱלהוּת בְּשִׂכְלו בִּלְבַד מִבִּלְתִּי שֶׁיִּסְמךְ אֶל מֻרְגָּשׁ, בִּרְאות דִּמְיון מִמִּלּות או מִכְּתָב או מִצּוּרות נִרְאות או מִתְדַּמּות. הֲלא תִרְאֶה שֶׁאֵינְךָ יָכול לִכְלל כָּל עִנְיָנֵי תְפִלָּתְךָ בַּמַּחֲשָׁבָה לְבַדָּהּ בִּלְתִּי קְרִיאָה, וְלא תוּכַל לִסְפּר עַד מֵאָה, דֶּרֶךְ מָשָׁל, בַּמַּחֲשָׁבָה לְבַדָּהּ בְּלא דִּבּוּר, כָּל שֶׁכֵּן אִם תִּהְיֶה הַמֵּאָה מִמִּנְיָנִים מִתְחַלְּפִים, וְלוּלֵא הַהֶרְגֵּשׁ שֶׁהוּא כולֵל הַסֵּדֶר הַהוּא הַשִּׂכְלִי בְּדִמְיונות וּתְנוּעות, לא הָיָה נִכְלָל. וְכֵן מִסְתַּדֶּרֶת לַנָּבִיא גְּדֻלַּת הָאֱלהִים וִיכָלְתּו וְרַחֲמָנוּתו וְחָכְמָתו וְחַיּוּתו וּתְמִידוּתו וּמַלְכוּתו, וְשֶׁאֵינֶנּוּ צָרִיךְ לַכּל וְשֶׁהַכּל צְרִיכִים לו, וּמַעֲלָתו הַמְיֻחֶדֶת וּקְדֻשָּׁתו, בְּמַה שֶּׁהוּא רואֶה פִתְאום בְּרֶגַע אֶחָד מִגְּדֻלַּת הַצּוּרָה הַהִיא הַנִּבְרֵאת לו וְהודָהּ וַהֲדָרָהּ, וְהַתְּכוּנות וְהַכֵּלִים הַמּורִים עַל הַיְכלֶת, כַּיָּד הַנְּטוּיָה וְהַחֶרֶב הַשְּׁלוּפָה וְהָאֵשׁ וְהָרוּחַ וְהַבְּרָקִים וְהָרְעָמִים הַמְשַׁמְּשִׁים בְּמַאֲמָרו, וְהַדִּבּוּר הַיּוצֵא מִבֵּינֵיהֶם בְּאַזְהָרות וּבְהודָעַת מַה שֶּׁהָיָה וְיִהְיֶה, וּמַעֲמַד בְּנֵי אָדָם, וְהַמַּלְאָכִים לְפָנָיו נִכְנָעִים, וִיצִיאַת כָּל צָרְכֵיהֶם מֵאִתּו, יַסְפִּיק לָהֶם וְלא יֶחְסַר מְאוּמָה, יַגְבִּיהַּ הַשָּׁפָל וְיַשְׁפִּיל הַגָּבהַּ, וְיִפְשׁט יְמִינו לַשָּׁבִים וְיִקְרָא אֲלֵיהֶם: מִי-יודֵעַ יָשׁוּב וְנִחַם הָאֱלהִים (יונה ג), וְיֶאֱנַף וְיִכְעַס עַל הָרְשָׁעִים, מְהַעְדֵּה מַלְכִין וּמְהָקִים מַלְכִין, וּלְפָנָיו אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵהּ וְגו' (דניאל ז,י), כָּל זֶה וְהַדּומֶה לָזֶה יִרְאֶה הַנָּבִיא בְּרֶגַע אֶחָד, וְיִכָּנֵס הַמּורָא וְהָאַהֲבָה תְּקוּעִים בְּנַפְשׁו כָּל יְמֵי חַיָּיו, וְהולֵךְ כָּל יְמֵי חַיָּיו חושֵׁק, הומֶה וּמְבַקֵּשׁ שֶׁיִּתְרָאֶה אֵלָיו פַּעַם שְׁנִיָּה או שְׁלִישִׁית. וּכְבָר נֶחְשַׁב לִשְׁלמה לְדָבָר גָּדול הַשְׁתֵּי פְעָמִים, בְּאָמְרו: ,הַנִּרְאֶה אֵלָיו פַּעֲמָיִם' (מלכים א, א). מָתַי הִגִּיעַ הַפִּילוסוף עַל כָּזֶה בִּתְבוּנָתו?

Do not believe him who considers himself wise in thinking that he is so far advanced that he is able to grasp all metaphysical problems with the abstract intellect alone, without the support of anything that can be conceived or seen, such as words, writing, or any visible or imaginary forms. Can't you see that you aren't able even to collect the burden of your prayer in thought alone, without reciting it? Neither can you reckon up to a hundred without speaking, still less if this hundred be composed of different numbers. Were it not for the sensible perception which encompasses the organization of the intellect by means of similar sayings, that organization could not be maintained. In this way, prophets’ images picture God's greatness, power, loving kindness, omniscience, life, eternity, government, and independence, the dependence of everything on Him, His unity, and holiness, and in one sudden flash stands revealed this grand and majestic figure with its splendour, its characteristics, the instruments which typify power, etc., the up-lifted hand, the unsheathed sword, fire, wind, thunder and lightning which obey his behest, the word which goes forth to warn, to announce what has happened, and to predict. Many angels stand humbly before Him, and He gives them according to their requirements without stint. He raises the lowly, humbles the mighty, and holds out His hand to the repentant, saying to them: 'Who is conscious [of a sin] shall repent' (Jonah iii. 9). He is wroth with the wicked, deposes and appoints, whilst before Him 'thousand thousands minister unto Him' (Dan. vii. 10). Such are the visions which the prophet sees in one second. Thus fear and love come to him naturally, and remain in his heart for the whole of his life. He even yearns and longs to behold the vision again and again. Such a repetition was considered a great event for Solomon, in the words: 'The Lord who has appeared to him twice' (1 Kings xi. 9). Will a philosopher ever achieve the same result?

So prophecy is a vision that comes suddenly and does not require the usual processing that intellectual enterprises would require such as deduction, induction or analysis. He just sees it with a prophetic eye and "gets it". 

The Rambam [Yesodei Hatorah 7/2-3] describes a similar experience:

ב. הנביאים מעלות מעלות הן כמו שיש בחכמה חכם גדול מחבירו כך בנבואה נביא גדול מנביא וכולן אין רואין מראה הנבואה אלא בחלום בחזיון לילה או ביום אחר שתפול עליהן תרדמה כמו שנאמר במראה אליו אתודע בחלום אדבר בו וכולן כשמתנבאים אבריהן מזדעזעין וכח הגוף כשל ועשתנותיהם מתטרפות ותשאר הדעת פנויה להבין מה שתראה כמו שנאמר באברהם והנה אימה חשכה גדולה נופלת עליו וכמו שנאמר בדניאל והודי נהפך עלי למשחית ולא עצרתי כח:

ג. הדברים שמודיעים לנביא במראה הנבואה דרך משל מודיעין לו ומיד יחקק בלבו פתרון המשל במראה הנבואה וידע מה הוא כמו הסולם שראה יעקב אבינו ומלאכים עולים ויורדים בו והוא היה משל למלכיות ושעבודן וכמו החיות שראה יחזקאל והסיר נפוח ומקל שקד שראה ירמיה והמגלה שראה יחזקאל והאיפה שראה זכריה וכן שאר הנביאים מהם אומרים המשל ופתרונו כמו אלו ויש שהן אומרים הפתרון בלבד ופעמים אומרים המשל בלבד בלא פתרון כמקצת דברי יחזקאל וזכריה וכולן במשל ודרך חידה הם מתנבאים:

2. There are a number of levels among the prophets. Just as with regard to wisdom, one sage is greater than his colleague, so, too, with regard to prophecy, one prophet is greater than another. They all, [however, share certain commonalities]. They receive prophetic visions only in a visionary dream or during the day after slumber has overtaken them, as [Numbers 12:6] states: "I make Myself known to him in a vision. I speak to him in a dream."

When any of them prophesy, their limbs tremble, their physical powers become weak, they lose control of their senses, and thus, their minds are free to comprehend what they see, as [Genesis 15:12] states concerning Abraham: "and a great, dark dread fell over him." Similarly, Daniel [10:8] states: "My appearance was horribly changed and I retained no strength."

3. When a prophet is informed of a message in a vision, it is granted to him in metaphoric imagery. Immediately, the interpretation of the imagery is imprinted upon his heart, and he knows its meaning.

For example, the ladder with the angels ascending and descending envisioned by the patriarch, Jacob, was an allegory for the empires and their subjugation [of his descendants]. Similarly, the creatures Ezekiel saw, the boiling pot and the rod from an almond tree envisioned by Jeremiah, the scroll Ezekiel saw, and the measure seen by Zechariah[were all metaphoric images]. This is also true with regard to the other prophets.

Some would relate the allegory and its explanation as these did. Others would relate only the explanation. At times, they would relate only the imagery without explaining it, as can be seen in some of the prophecies of Ezekiel and Zechariah.

All of the prophecies come in the form of metaphoric imagery and allegories.

But the Rambam also writes something different [Moreh 26]:

PROPHECY is, in truth and reality, an emanation sent forth by the Divine Being through the medium of the Active Intellect, in the first instance to man's rational faculty, and then to his imaginative faculty; it is the highest degree and greatest perfection man can attain: it consists in the most Perfect development of the imaginative faculty. Prophecy is a faculty that cannot in any way be found in a person, or acquired by man, through a culture of his mental and moral faculties: for even if these latter were as good and perfect as possible, they would be of no avail, unless they were combined with the highest natural excellence of the imaginative faculty.

It starts with the intellect and then goes to the imaginative faculty. The Rambam continues and lays down the prerequisites for receiving prophecy:

After these introductory remarks you will understand that a person must satisfy the following conditions before he can become a prophet: The substance of the brain must from the very beginning be in the most perfect condition as regards purity of matter, composition of its different parts, size and position: no part of his body must suffer from ill-health; he must in addition have studied and acquired wisdom, so that his rational faculty passes from a state of potentiality to that of actuality; his intellect must be as developed and perfect as human intellect can be; his passions pure and equally balanced; all his desires must aim at obtaining a knowledge of the hidden laws and causes that are in force in the Universe; his thoughts must be engaged in lofty matters: his attention directed to the knowledge of God, the consideration of His works, and of that which he must believe in this respect. There must be an absence of the lower desires and appetites, of the seeking after pleasure in eating, drinking, and cohabitation: and, in short, every pleasure connected with the sense of touch. (Aristotle correctly says that this sense is a disgrace to us, since we possess it only in virtue of our being animals; and it does not include any specifically human element, whilst enjoyments connected with other senses, as smell, hearing, and sight, though likewise of a material nature, may sometimes include [intellectual] pleasure, appealing to man as man, according to Aristotle. This remark, although forming no part of our subject, is not superfluous, for the thoughts of the most renowned wise men are to a great extent affected by the pleasures of this sense, and filled with a desire for them. And yet people are surprised that these scholars do not prophesy, if prophesying be nothing but a certain degree in the natural development of man.) It is further necessary to suppress every thought or desire for unreal power and dominion; that is to say, for victory, increase of followers, acquisition of honour, and service from the people without any ulterior object. On the contrary, the multitude must be considered according to their true worth; some of them are undoubtedly like domesticated cattle, and others like wild beasts, and these only engage the mind of the perfect and distinguished man in so far as he desires to guard himself from injury, in case of contact with them, and to derive some benefit from them when necessary. A man who satisfies these conditions, whilst his fully developed imagination is in action, influenced by the Active Intellect according to his mental training, -- such a person will undoubtedly perceive nothing but things very extraordinary and divine, and see nothing but God and His angels. His knowledge will only include that which is real knowledge, and his thought will only he directed to such general principles as would tend to improve the social relations between man and man.

The Ramchal On Dveykus

In honor of my beloved friend HaRav Herschel Hakohen Berkin Shlita, author of "Ramchal On The Parsha". BUY IT!!!

Hashem created the world to give us pleasure. Since the greatest pleasure is clinging to Him, Hashem allowed for this. 

הנה התכלית בבריאה היתה להטיב מטובו ית"ש לזולתו... והנה מצד אחר, הטוב הזה אי אפשר שימצא אלא בו, על כן גזרה חכמתו שמציאות ההטבה האמיתית הזאת יהיה במה שיתן מקום לברואים שיתדבקו בו יתברך שמו באותו שיעור שאפשר להם שידבקו, ואז נמצא שמה שמצד עצמם אי אפשר שיתוארו בשלמותו ית"ש מצד התדבקם בו יגיע להם באותו שיעור שאפשר ליתאר בשלימות ההוא מצד היותם מתדבקים בו ית"ש, ונמצאים נהנים בטובה האמיתי בערך שאפשר להם ליהנות... (דרך ה' חלק א פרק ב א)

The greatest pleasure in world is being close to Hashem, being involved in intellectual and spiritual matters and when one is far from evil.

וממה שצריך שתדע עוד, כי גם השפעתו תחלק לשני מינים, מה שלגוף ומה שלנפש. מה שלגוף כבר ביארנו שהיא הצלחתו ושלוותו בעולם הזה, ומה שלנשמה הוא בהשכלה וידיעה, ובקרבת האדם אליו ית"ש, ויקרו ומעלתו הנפשית. כי המצב הטוב של העולם הזה באמת, הוא שיהיו בני אדם דבקים לחכמה ועוסקים בעבודת בוראם, ויהיה האמת ברור והרשע נרדף ונכנע... (שם חלק ב פרק ח ב)

Mitzvos give one dveykus on various levels.

ואמנם הטובה האמיתית אינה אלא הדביקות בו יתברך, והנה המצות כבר ביארנו שהם הממשיכים שפע קדושתו ואור טובו יתברך, על כן אלה האמצעים שעל ידם תושג הטובה האמיתית כי מי שהרבה להתקדש בשפע קדושתו יתברך, הוא ראוי להדבק בו וליהנות בטובה האמיתית. ואמנם יש בכל הדברים האלה מדרגות רבות... (מאמר העיקרים)

All your neshama wants is to cling to HASHEM and has no rest until it does so!!!

השלימות הזאת פשוטה מהמקרא ומסברא, והוא שיהיה האדם מתדבק בקדושתו יתברך ונהנה מהשגת כבודו בלי שום מונע מפריד ומעכב. בפסוק "אז תתענג על ה'" (ישעיה נ"ח), ועוד רבים, וברז"ל הצדיקים יושבים... ונהנים מזיו השכינה (ברכות י"ז), ומסברא, הנשמה אינה אלא חלק א-לוה ממעל, אין תשוקתה ודאי אלא לשוב לדבק במקורה ולהשיגו כטבע כל עלול החושק לעילתו, ואין מנוחתה אלא כשתשיג את זה. אך מה תהיה ההדבקות הזאת ומה ההשגה הזאת אין לנו כח להבין כל עוד היותנו בתוך החסרונות. אבל מזה אנו מבחינים את חסרונותינו, שהן כל הריחוק מזה והמניעה המתמצעת בינותינו ובינו ית"ש, שבעבור זה אי אפשר לידבק בו, וזהו החסרון שאנו צריכים להשתדל להעביר מאתנו ולקנות השלימות. (דעת תבונות כד)

Dveykus means that your are so wrapped in up in the ecstacy that you notice nothing else.

ונבאר עתה ענפי האהבה הם ג': הדביקות, השמחה והקנאה. הדביקות היא שיהיה לבו של אדם מתדבק כל כך בהשי"ת, עד שכבר יסור מלפנות ולהשגיח אל שום דבר זולתו... והנה תכלית מדה זו הוא להיות האדם מתדבק כל כך אל בוראו בכל עת ובכל שעה. אמנם לפחות בשעת העבודה, אם אוהב הוא את בוראו ודאי שתהיה לו הדביקות הזאת. ובירושלמי אמרו ר' חנינא בן דוסא היה עומד ומתפלל, ובא חברבר והכישו ולא הפסיק בתפילתו וכו'...

ועל הדביקות הזאת הוזהרנו בתורה פעמים רבות, "לאהבה את ה' אלקיך" וגו' (דברים י"ט), "ובו תדבק" (שם) ועוד... (מסילת ישרים פרק יט)

Kedusha means that when all of one's actions, even the physical ones - he or she is completely connected to Hashem. The way to acheive this is by first separating oneself from unnecessary material pursuits and then by engaging in them with a single minded goal of clinging to Hashem throughout. 

ההשתדלות היא שיהיה האדם נבדל ונעתק מן החמריות לגמרי, ומתדבק בכל עת באלוקיו, ועל דבר זה נקראו הנביאים מלאכים... ואפילו בשעת התעסקו במעשים הגשמיים המוכרחים לו מפאת גופו הנה לא תזוז נפשו מדבקותה העליונה. ואמנם לפי שאי אפשר לאדם שישים הוא את עצמו במצב הזה, כי כבד הוא ממנו, על כן אמרתי שסוף הקדושה היא מתנה, כי מה שיוכל האדם לעשות הוא ההשתדלות ברדיפת הידיעה האמיתית והתמדת ההשכלה בקדושת המעשה, אך הסוף הוא שהקב"ה ידריכו בדרך הזה שהוא חפץ ללכת בה, וישרה קדושתו ויקדשהו, ואז יצלח בידו שיוכל להיות בדביקות הזאת עמו יתברך בתמידות...

והנה האיש המתקדש בקדושת בוראו, אפילו מעשיו הגשמיים חוזרים להיות עניני קדושה ממש, וסימנך, אכילת קדשים שהיא עצמה מצות עשה. ותראה עתה ההפרש שבין הטהור והקדוש. הטהור מעשיו החמריים אינם לו אלא הכרחיים, ונמצא שעל ידי זה הם יוצאים מסוג הרע שבחומריות ונשארים טהורים, אך לכלל קדושה לא באו, כי אילו היה אפשר בלתם היה יותר טוב. אך הקדוש הדבק תמיד באלקיו ונפשו מתהלכת בין המושכלות האמיתיות באהבת בוראו ויראתו, נחשב לו כאילו מתהלך לפני ה' בארצות החיים עודנו פה בעולם הזה. והנה איש כזה נחשב בעצמו כמקדש כמזבח, וכמאמרם ז"ל האבות הן הן המרכבה (ב"ר פרשה פ"ב), כי השכינה שורה עליהם כמו שהיתה שורה במקדש, ומעתה המאכל והמשתה שהאיש הקדוש אוכל עילוי הוא למאכל ולמשתה ההוא... כללו של דבר הוא, הקדושה היא שיהיה האדם דבק כל כך באלוקיו, עד שבשום מעשה אשר יעשה לא יפרד ולא יזוז ממנו יתברך, עד שיתעלו הדברים הגשמיים במה שהוא משתמש בהם יותר ממה שיורד הוא מדביקותו ומעלתו בהשתמשו בדברים גשמיים, וזה בהיות שכלו ודעתו קבועים תמיד בגדולתו יתברך ורוממותו וקדושתו, עד שימצא כאילו הוא מתחבר למלאכים העליונים ממש בעודהו בעולם הזה...

והנך רואה שדרך קניית מדה זו הוא על ידי רוב פרישה, והעיון העצום בסתרי ההשגחה העליונה ומצפוני הבריאה, וידיעת רוממותו יתברך ותהלותיו, עד שידבק בו דביקות גדולה, וידע לכוון מחשבתו בהיותו משתמש בדרכים הארציים... ומה שעוזר להשגת המדה הזאת הוא ההתבודדות והפרישה הרבה כדי שבהעדר המטרידים תוכל נפשו להתגבר יותר ולהדבק בבורא... (שם פרק כו)

The Maharal On Dveykus

לרפואת ר' נחמיה בן שרה בתוך שח"י

First - some Dveykus!!

With good middos there is partial dveykus but through Torah there is COMPLETE dveykus. 

וזכר ששה דברים, ובכל אחד זכר השם, לומר כי התורה מצורפת אל השי"ת, שנקראת תורת ה', עדות ה', וכו' וכן כולם, לומר כי על ידי התורה קונה האדם דביקות בו יתברך. ומפני שבא לומר כי הדביקות הזו היא דביקות גמורה לא דביקות בצד מה, כמו מי שהוא בעל המדות, שעל ידי המדות קונה דביקות בו יתברך בצד מה כפי המדה אשר דבק בה, אבל על ידי התורה דבק בו יתברך לגמרי. והתחיל לומר "תורת ה' תמימה משיבת נפש", כי כאשר התורה תמימה, על ידי זה האדם גם כן תמים, וכאשר הוא תמים הוא עם השי"ת לגמרי, וכדכתיב "תמים תהיה עם ה' אלקיך"... ולכך אמר "משיבת נפש", שהיא משיבה נפש להחיותו, כי התמים הוא עם השי"ת, וכתיב "ואתם הדבקים בה' אלקיכם חיים כולכם", כי מצד הדביקות בו יתברך אתם חיים... (תפארת ישראל הקדמה)

Dveykus has three parts - the means is Torah which connects Hashem and the Jewish people [when we are worthy at the end of days].

...כי הקרוב אל השי"ת הוא על ידי ג' דברים, האחד על ידי האמצעי הוא התורה, שהיא אמצעי בין השי"ת ובין ישראל כדפירשנו, והדבר השני מצד הנמצאים, שמצד רוממותם ומעלתם יש להם דביקות בו יתברך, וזה כאשר יהיה הקץ ויחזרו ישראל לרוממותם כבראשונה, והשלישי מצד השי"ת היא הנבואה שנתן השי"ת רוחו ומורידה על האדם. ואלו ג' דברים כוללים כל חלקי הדביקות כאשר תבין כי הדביקות על ידי האמצעי שהוא הברית, התורה, שאם אין תורה אין כאן דביקות, וגם על ידי השי"ת שהוא מתחבר להם, וצריך גם שיהיה המקבל מוכן לזה, וזה כאשר ראויים לחשיבות ומעלה, וזה כאשר יהיה הקץ... (שם פרק נו)

If one wantonly misinterprets the Torah then he can't cling to Hashem because he loses the intermediary [i.e. the Torah].

ואמר שיש ללמוד קל וחומר... כי יום הכפורים הוא מכפר בשביל שהחוטא הוא שב אל השם יתעלה אשר היה מתרחק ממנו כאשר חטא, וכל זמן שיש לאדם שום חבור ודביקות עם השם יתעלה יש לו השבה אל השם יתעלה, והאדם יש לו דביקות אל השם יתעלה על ידי שלשה דברים, האחד על ידי הקב"ה עצמו, והשני על ידי האדם, והשלישי הוא האמצעי, שעל ידו החבור בין הקב"ה והאדם, כי צריך אמצעי שעל ידו החבור והדבוק... ומגלה פנים בתורה שלא כהלכה הרי הוא מסלק האמצעי שהוא בין השם יתעלה ובין האדם, שהרי התורה היא האמצעי בין השי"ת ובין האדם, שעל ידי התורה יש לאדם דביקות בו, ולכך התורה היא אמצעי שעל ידה החיבור... (דרשה לשבת תשובה)

A shul is Hashem's house. When you go into His house, you merit life. Eretz Yisrael is Hashem's country which receives life directly from Him. The closer you get to a shul the more you are clinging to Hashem. 

אמנם הפירוש הברור במאמר הזה, כאשר משכים ומעריב לבית הכנסת גורם לו החיים, כי השי"ת הוא אלקים חיים, וכאשר האדם בא לביתו ראוי לו החיים, כדכתיב "כי מוצאי מצא חיים", ודבר זה נקרא שמצא את השי"ת, כמי שנכנס לביתו של בעל הבית יאמר שמצא את בעל הבית, ומפני שהוא אלקים חיים המוצא אותו דבק בחיים... וכאשר הוא נכנס לפנים אל מדרגת החיים, שהוא לפנים. וזה תבין גם שכתוב "למען ירבו ימיכם וגו' על האדמה" וגו', כי ארץ ישראל ארץ החיים, בעבור שהיא אמצע העולם, ודבר שהוא באמצע מקבל החיים ממקור העליון. אבל כאשר יושב אצל הפתח אף על פי שאינו נקרא יושב בחוץ, אינו נקרא שהוא בפנים לגמרי...

וכך אמרו בגמרא שיש ללכת אל בית הכנסת שהוא יותר רחוק, מפני שנוטל שכר פסיעות, ויראה שאין הדין הזה אצל סוכה, שאין לו ללכת אל היותר רחוקה, וזה כי השי"ת מצוי בבית הכנסת, ולפיכך כאשר הולך לבית הכנסת הוא נמשך אל השי"ת להיות לו דביקות בו יתברך, וידוע כי המתנועע אל דבר הוא דביקות גמור עם המתנועע, כי המתנועע אינו עמו ועם כל זה הולך אליו, וזהו דביקות וחיבור גמור. ולכך אמר שהשי"ת מונה פסיעותיך, כי אף פסיעה אחת יותר, הכל לפי התנועה יש לו דביקות בו יתברך, ואם הולך מרחוק הרי זה מורה דביקות גמור... (נתיב העבודה פרק ה)

When one does teshuva and he feels distant from Hashem and pines to come back - the dveykus he will experience is intense. That is why all of his sins are transformed into merits. 

דבר זה ענין עמוק, איך השב מאהבה נעשו לו הזדונות כזכויות, כי זה שחטא ושב יותר מרוצה ומקובל אל השי"ת, כי אין חידוש אם הצדיק שהוא בעל צדק בעצמו שהוא עם השי"ת, אבל החוטא ששב ובא מרחוק להתדבק בו יתברך, אין ספק שהדביקות הזה הוא יותר, כמו שתראה ביסוד האש כאשר הוא למטה ומתנועע למעלה, ובודאי זה מפני גודל הדיבוק שיש לאש אל המעלה לשוב למקומו, ואם לא היה לו דיבוק כל כך לא היה מתנועע כל כך רחוק... כי הזדון שהוא הריחוק בעצמו שהתרחק ובא אל השי"ת מורה על הדיבוק הגמור בו יתברך, ובזה זדונות שלו נעשים כזכויות. ולכך אמר דווקא ששב מאהבה, כי הדיבוק בו יתברך, כדכתיב לאהבה את ה' אלקיך ולדבקה בו, והדביקות בו יתברך מצד הזכות הגמור שבו, ולכך רוצה להסתלק מן החטא, שהיה נמשך אחר הפחיתות ורוצה להדבק בו יתברך שהוא קדוש לגמרי, ולכך זדונות נעשים כזכויות, שהתשובה מאהבה מורה על גודל הדיבוק בו יתברך... (נתיב התשובה פרק ב)

When Hashem inflicts yissurin upon a person it cleanses him and enables dveykus. 

ולפיכך נקראו יסורין של אהבה, כי מצד שהשי"ת אוהב אותו ורוצה לקרב את האדם אליו להיות דבק בו יתברך, וכי שלאדם מניעה ועיכוב שאינו ראוי אל הדביקות בו, לכך מביא השי"ת עליו יסורין למרק את חטאו עד שראוי אל הדביקות. לכך נקראו יסורין של אהבה, שהשי"ת אוהב אותו וחפץ בו ורוצה לקרב אותו, ולכך ממרק פחיתות החומר שלו עד שראוי לדביקות, ואמר שזה דווקא אם מקבלם מאהבה, שאם אינו מקבלם מאהבה אין לו דביקות בו, ואיך יהיו יסורין... ועל ידי הדיבוק בו יתברך כאשר מקבל היסורין מאהבה, לכך מקבל מהשי"ת הברכה ממקור העליון, ודבק במדת יעקב שזכה לבנים וזכה לחיים, כי יעקב אבינו לא מת, כי היסורין מסלקין אותו מפחיתות החומר עד שהוא קדוש, ולכך זוכה לזרע קדוש ממקור עליון...

ולמאן דאמר שאין בהם ביטול תפלה, כי צריך שיהיה לאדם דביקות עם בוראו מצד הנפש, כי התפלה היא לנפש האדם ששופך נפשו לפני ה', וצריך שלא יהיה ביסוריו ביטול תפלה... (נתיב היסורין פרק א)

Three mitzvos give a person dveykus - tfillin, tzitzis and mezuzah. Tefillin is on the person himself, tzitzis is his clothing and mezuza is his dwelling place. If all three elements, body. clothing and home, are adorned with mitzvos then a person will be able cling to Hashem. 

כלל הדבר, שיהיה האדם מצד עצמו ומה שהוא שייך אליו דבק בו יתברך, ובזה האדם שיש לו דביקות בו יתברך, ואינו נבדל מן השי"ת, ולפיכך אמרו ז"ל (מנחות מ"ג) אמר רבי אליעזר בן יעקב, מי שיש לו תפלין בראשו ציצית בבגדו ומזוזה בפתחו לא במהרה הוא חוטא, שנאמר והחוט המשולש לא במהרה ינתק. פירוש, כאשר יש לאדם דביקות בו יתברך בג' דברים, כי התפילין הן דביקות בו יתברך, וכן הציצית הם דביקות בו יתברך, והמזוזה גם כן, כי כל אלו דברים שייכים לאדם, האדם עצמו, ומלבושיו ודירתו, הרי בג' דברים יש לו דביקות בו לא במהרה חוטא שיסיר עצמו מן השי"ת, ודבר זה מבואר. (חידושי אגדות שבת קנג א)

There is an argument in the gemara how often we are judged. According to Rav Yosi every day. We are judged because we are so close to Hashem and it happens every day because day is the time of Avraham. Rav Nosson holds that we are so close that we are judged EVERY SECOND!!

[Wow!] 

...וסבירא ליה לרבי יוסי כי יש לאדם התיחסות אל השי"ת בעבור שהאדם הוא כל, ובעבור שהוא כל הנה ראוי שיהיה קרוב אליו השי"ת כל יום, ולרבי נתן כל רגע. והחלוק שיש בין רבי יוסי ובין רבי נתן, כי לרבי יוסי יש לאדם דביקות בבוראו כל יום, כי ידענו כי האדם נמשך ממדת היום, שכן יש בו רמ"ח אברים כמנין אברהם שהוא ממדת היום, ולפיכך כאשר האדם יש בו זה לכך סבירא ליה אחר שכל יום ויום יש לו דביקות בבוראו נדון בכל יום, כן שאמרנו למעלה כי המציאות נדון לפי הדביקות... כי דביקות השכינה הוא הדין מצד עצמו כי כל דבר אשר קרוב להם אשר הוא אלקי האמת נדון יותר.

אמנם רבי נתן סבירא ליה דנדון הוא בכל רגע, ודעתו הוא כי האדם דבק למעלה ממדות היום ומדריגתו עולה למעלה, כי אף על גב שהוא עצמו ממדות היום, מכל מקום דבק הוא למעלה ממדת היום כי יצא אלקים בחכמה... (שם ראש השנה טז א)

Chesed and tzedaka bring one to dveykus. 

כל חסד וצדקה שישראל עושים וכו', פירוש זה כי על ידי החסד והצדקה בפרט האדם דבק בבוראו ית', כמו שכתוב במדות החסד והצדקה אחרי ה' אלקיכם תלכו וגו', ודרשו ז"ל הפסוק על גמילות חסדים דוקא, כמו שאמרו (סוטה י"ד א') אחרי ה' אלקיכם תלכו, וכי אפשר ללכת אחרי השכינה וכו' אלא הלך אחר מדותיו... שמצד החסד והצדקה נקרא שהאדם הולך אחר הקב"ה לגמרי, כמו שידוע למבינים, לכך הם פרקליטין והם טובים, כי הדבק בטוב ניצול מן הרע... (שם בבא בתרא ט ב)

What Is Dveykus? Is Hashem's Hashgacha Equal To All Creatures?

The Kuzari [1/109] says that Dveykus [clinigng to G-d]  is expressed in Prophecy and seeing the hand of Hashem in the world. 

109. The Rabbi: Now all that our promises [יעודנו] imply is that we shall become connected with the divine influence [הידבקנו בענין הא-להי] by means of prophecy, or something nearly approaching it, and also through our relation to the divine influence, as displayed to us in grand and awe-inspiring miracles. Therefore we do not find in the Bible: 'If you keep this law, I will bring you after death into beautiful gardens and great pleasures.' On the contrary it is said: 'You shall be my chosen people, and I will be a God unto you, who will guide you. Whoever of you comes to me, and ascends to heaven, is as those who, themselves, dwell among the angels, and my angels shall dwell among them on earth. You shall see them singly or in hosts, watching you and fighting for you without your joining in the fight. You shall remain in the country which forms a stepping-stone to this degree, viz. the Holy Land. Its fertility or barrenness, its happiness or misfortune, depend upon the divine influence which your conduct will merit, whilst the rest of the world would continue its natural course. For if the divine presence is among you, you will perceive by the fertility of your country, by the regularity with which your rainfalls appear in their due seasons, by your victories over your enemies in spite of your inferior numbers, that your affairs are not managed by simple laws of nature, but by the divine Will. You also see that drought, death, and wild beasts pursue you as a result of disobedience, although the whole world lives in peace. This shows you that your concerns are arranged by a higher power than mere nature.'

The Rambam [Moreh Nevuchim 3/51] says that Dveykus is intellectual attainment:

THE present chapter does not contain any additional matter that has not been treated in the [previous] chapters of this treatise. It is a kind of conclusion, and at the same time it will explain in what manner those worship God who have obtained a true knowledge concerning God; it will direct them how to come to that worship, which is the highest aim man can attain, and show how God protects them in this world till they are removed to eternal life.

I will begin the subject of this chapter with a simile. A king is in his palace, and all his subjects are partly in the country, and partly abroad. Of the former, some have their backs turned towards the king's palace, and their faces in another direction; and some are desirous and zealous to go to the palace, seeking "to inquire in his temple," and to minister before him, but have not yet seen even the face of the wall of the house. Of those that desire to go to the palace, some reach it, and go round about in search of the entrance gate; others have passed through the gate, and walk about in the ante-chamber; and others have succeeded in entering into the inner part of the palace, and being in the same room with the king in the royal palace. But even the latter do not immediately on entering the palace see the king, or speak to him; for, after having entered the inner part of the palace, another effort is required before they can stand before the king--at a distance, or close by--hear his words, or speak to him. I will now explain the simile which I have made. The people who are abroad are all those that have no religion, neither one based on speculation nor one received by tradition. Such are the extreme Turks that wander about in the north, the Kushites who live in the south, and those in our country who are like these. I consider these as irrational beings, and not as human beings; they are below mankind, but above monkeys, since they have the form and shape of man, and a mental faculty above that of the monkey.

Those who are in the country, but have their backs turned towards the king's palace, are those who possess religion, belief, and thought, but happen to hold false doctrines, which they either adopted in consequence of great mistakes made in their own speculations, or received from others who misled them. Because of these doctrines they recede more and more from the royal palace the more they seem to proceed. These are worse than the first class, and under certain circumstances it may become necessary to day them, and to extirpate their doctrines, in order that others should not be misled.

Those who desire to arrive at the palace, and to enter it, but have never yet seen it, are the mass of religious people; the multitude that observe the divine commandments, but are ignorant. Those who arrive at the palace, but go round about it, are those who devote themselves exclusively to the study of the practical law; they believe traditionally in true principles of faith, and learn the practical worship of God, but are not trained in philosophical treatment of the principles of the Law, and do not endeavour to establish the truth of their faith by proof. Those who undertake to investigate the principles of religion, have come into the ante-chamber; and there is no doubt that these can also be divided into different grades. But those who have succeeded in finding a proof for everything that can be proved, who have a true knowledge of God, so far as a true knowledge can be attained, and are near the truth, wherever an approach to the truth is possible, they have reached the goal, and are in the palace in which the king lives.

My son, so long as you are engaged in studying the Mathematical Sciences and Logic, you belong to those who go round about the palace in search of the gate. Thus our Sages figuratively use the phrase: "Ben-zoma is still outside." When you understand Physics, you have entered the hall; and when, after completing the study of Natural Philosophy, you master Metaphysics, you have entered the innermost court, and are with the king in the same palace. You have attained the degree of the wise men, who include men of different grades of perfection. There are some who direct all their mind toward the attainment of perfection in Metaphysics, devote themselves entirely to God, exclude from their thought every other thing, and employ all their intellectual faculties in the study of the Universe, in order to derive therefrom a proof for the existence of God, and to learn in every possible way how God rules all things; they form the class of those who have entered the palace, namely, the class of prophets. One of these has attained so much knowledge, and has concentrated his thoughts to such an extent in the idea of God, that it could be said of him, "And he was with the Lord forty days," etc. (Exod. xxxiv. 28); during that holy communion he could ask Him, answer Him, speak to Him, and be addressed by Him, enjoying beatitude in that which he had obtained to such a degree that "he did neither eat bread nor drink water" (ibid.); his intellectual energy was so predominant that all coarser functions of the body, especially those connected with the sense of touch, were in abeyance. Some prophets are only able to see, and of these some approach near and see, whilst others see from a distance: comp. "The Lord hath appeared from far unto me" (Jer. xxxi, 3). We have already spoken of the various degrees of prophets; we will therefore return to the subject of this chapter, and exhort those who have attained a knowledge of God, to concentrate all their thoughts in God. This is the worship peculiar to those who have acquired a knowledge of the highest truths; and the more they reflect on Him, and think of Him, the more are they engaged in His worship. Those, however, who think of God, and frequently mention His name, without any correct notion of Him, but merely following some imagination, or some theory received from another person, are, in my opinion, like those who remain outside the palace and distant from it. They do not mention the name of God in truth, nor do they reflect on it. That which they imagine and mention does not correspond to any being in existence: it is a thing invented by their imagination, as has been shown by us in our discussion on the Divine Attributes (Part I. chap. 1.). The true worship of God is only possible when correct notions of Him have previously been conceived. When you have arrived by way of intellectual research at a knowledge of God and His works, then commence to devote yourselves to Him, try to approach Him and strengthen the intellect, which is the link that joins you to Him. Thus Scripture says, "Unto thee it was showed, that thou mightest know that the Lord He is God" (Deut. iv. 35); "Know therefore this day, and consider it in thine heart, that the Lord He is God" (ibid. 36); "Know ye that the Lord is God" (Ps. c. 3). Thus the Law distinctly states that the highest kind of worship to which we refer in this chapter, is only possible after the acquisition of the knowledge of God. For it is said, "To love the Lord your God, and to serve Him with all your heart and with all your soul" (Deut. xi. 13), and, as we have shown several times, man's love of God is identical with His knowledge of Him. The Divine service enjoined in these words must, accordingly, be preceded by the love of God. Our Sages have pointed out to us that it is a service in the heart, which explanation I understand to mean this: man concentrates all his thoughts on the First Intellect, and is absorbed in these thoughts as much as possible. David therefore commands his son Solomon these two things, and exhorts him earnestly to do them: to acquire a true knowledge of God, and to be earnest in His service after that knowledge has been acquired. For he says, "And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart . . . if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever" (1 Chron. xxviii. 9). The exhortation refers to, the intellectual conceptions, not to the imaginations: for the latter are not called "knowledge," but "that which cometh into your mind" (Ezek. xx. 32). It has thus been shown that it must be man's aim, after having acquired the knowledge of God, to deliver himself up to Him, and to have his heart constantly filled with longing after Him. He accomplishes this generally by seclusion and retirement. Every pious man should therefore seek retirement and seclusion, and should only in case of necessity associate with others.

Note.--I have shown you that the intellect which emanates from God unto us is the link that joins us to God. You have it in your power to strengthen that bond, if you choose to do so, or to weaken it gradually, till it breaks if you prefer this. It will only become strong when you employ it in the love of God, and seek that love: it will be weakened when you direct your thoughts to other things. You must know that even if you were the wisest man in respect to the true knowledge of God, you break the bond between you and God whenever you turn entirely your thoughts to the necessary food or any necessary business; you are then not with God, and He is not with you: for that relation between you and Him is actually interrupted in those moments. The pious were therefore particular to restrict the time in which they could not meditate upon the name of God, and cautioned others about it, saying, "Let not your minds be vacant from reflections upon God." In the same sense did David say, "I have set the Lord always before me; because he is at my right hand, I shall not be moved" (Ps. xvi. 8); i.e., I do not turn my thoughts away from God; He is like my right hand, which I do not forget even for a moment on account of the ease of its motions, and therefore I shall not be moved, I shall not fail.

We must bear in mind that all such religious acts as reading the Law, praying, and the performance of other precepts, serve exclusively as the means of causing us to occupy and fill our mind with the precepts of God, and free it from worldly business; for we are thus, as it were, in communication with God, and undisturbed by any other thing. If we, however, pray with the motion of our lips, and our face toward the wall, but at the same time think of our business; if we read the Law with our tongue, whilst our heart is occupied with the building of our house, and we do not think of what we are reading; if we perform the commandments only with our limbs, we are like those who are engaged in digging in the ground, or hewing wood in the forest, without reflecting on the nature of those acts, or by whom they are commanded, or what is their object. We must not imagine that [in this way] we attain the highest perfection; on the contrary, we are then like those in reference to whom Scripture says, "Thou art near in their mouth, and far from their reins" (Jer. xii. 2).

The Rambam [Igeres Tchiyas Hameisim p. 370] says that part of being close to Hashem is observing His hashgacha. But he writes [Moreh Nevuchim 3/17-18] that one has hashgacha to the extent that he has acheived intellectual attainment. The more one understands and is close to Hashem - the greater the hashgacha:

My opinion on this principle of Divine Providence I will now explain to you. In the principle which I now proceed to expound I do not rely on demonstrative proof, but on my conception of the spirit of the Divine Law, and the writings of the Prophets. The principle which I accept is far less open to objections, and is more reasonable than the opinions mentioned before. It is this: In the lower or sublunary portion of the Universe Divine Providence does not extend to the individual members of species except in the case of mankind. It is only in this species that the incidents in the existence of the individual beings, their good and evil fortunes, are the result of justice, in accordance with the words, "For all His ways are judgment." But I agree with Aristotle as regards all other living beings, and à fortiori as regards plants and all the rest of earthly creatures. For I do not believe that it is through the interference of Divine Providence that a certain leaf drops [from a tree], nor do I hold that when a certain spider catches a certain fly, that this is the direct result of a special decree and will of God in that moment; it is not by a particular Divine decree that the spittle of a certain person moved, fell on a certain gnat in a certain place, and killed it; nor is it by the direct will of God that a certain fish catches and swallows a certain worm on the surface of the water. In all these cases the action is, according to my opinion, entirely due to chance, as taught by Aristotle. Divine Providence is connected with Divine intellectual influence, and the same beings which are benefited by the latter so as to become intellectual, and to comprehend things comprehensible to rational beings, are also under the control of Divine Providence, which examines all their deeds in order to reward or punish them. It may be by mere chance that a ship goes down with all her contents, as in the above-mentioned instance, or the roof of a house falls upon those within; but it is not due to chance, according to our view, that in the one instance the men went into the ship, or remained in the house in the other instance: it is due to the will of God, and is in accordance with the justice of His judgments, the method of which our mind is incapable of understanding. I have been induced to accept this theory by the circumstance that I have not met in any of the prophetical books with a description of God's Providence otherwise than in relation to human beings. The prophets even express their surprise that God should take notice of man, who is too little and too unimportant to be worthy of the attention of the Creator: how, then, should other living creatures be considered as proper objects for Divine Providence! Comp. "What is man, that thou takest knowledge of him?" (Ps. cxliv. 3); "What is man, that thou art mindful of him?" (ibid. viii. 8). It is clearly expressed in many Scriptural passages that God provides for all men, and controls all their deeds--e.g., "He fashioneth their hearts alike, he considereth all their works" (ibid. xxxiii. 15); "For thine eyes are open upon all the ways of the sons of men, to give every one according to his ways" (Jer. xxxii. 19). Again: "For his eyes are upon the ways of man, and he seeth all his goings" (Job xxxii. 21). In the Law there occur instances of the fact that men are governed by God, and that their actions are examined by him. Comp. "In the day when I visit I will visit their sin upon them" (Exod. xxxii. 34) "I will even appoint over you terror" (Lev. xxvi. 16); "Whosoever hath sinned against me, him will I blot out of my book" (Exod. xxxii. 33); "The same soul will I destroy" (Lev. xxiii. 30); "I will even set my face against that soul" (ibid. xx. 6). There are many instances of this kind. All that is mentioned of the history of Abraham, Isaac, and Jacob is a perfect proof that Divine Providence extends. to every man individually. But the condition of the individual beings of other living creatures is undoubtedly the same as has been stated by Aristotle. On that account it is allowed, even commanded, to kill animals; we are permitted to use them according to our pleasure.

HAVING shown in the preceding chapter that of all living beings mankind alone is directly under the control of Divine Providence, I will now add the following remarks: It is an established fact that species have no existence except in our own minds. Species and other classes are merely ideas formed in our minds, whilst everything in real existence is an individual object, or an aggregate of individual objects. This being granted, it must further be admitted that the result of the existing Divine influence, that reaches mankind through the human intellect, is identical with individual intellects really in existence, with which, e.g., Zeiḍ, Amr, Kaled and Bekr, are endowed. Hence it follows, in accordance with what I have mentioned in the preceding chapter, that the greater the share is which a person has obtained of this Divine influence, on account of both his physical predisposition and his training, the greater must also be the effect of Divine Providence upon him, for the action of Divine Providence is proportional to the endowment of intellect, as has been mentioned above. The relation of Divine Providence is therefore not the same to all men; the greater the human perfection a person has attained, the greater the benefit he derives from Divine Providence. This benefit is very great in the case of prophets, and varies according to the degree of their prophetic faculty: as it varies in the case of pious and good men according to their piety and uprightness. For it is the intensity of the Divine intellectual influence that has inspired the prophets, guided the good in their actions, and perfected the wisdom of the pious. In the same proportion as ignorant and disobedient persons are deficient in that Divine influence, their condition is inferior, and their rank equal to that of irrational beings: and they are "like unto the beasts" (Ps. xlix. 21). For this reason it was not only considered a light thing to slay them, but it was even directly commanded for the benefit of mankind. This belief that God provides for every individual human being in accordance with his merits is one of the fundamental principles on which the Law is founded.

Consider how the action of Divine Providence is described in reference to every incident in the lives of the patriarchs, to their occupations, and even to their passions, and how God promised to direct His attention to them. Thus God said to Abraham, "I am thy shield" (Gen. xv. 1); to Isaac, "I will be with thee, and I will bless thee" (ibid. xxvi. 3); to Jacob, "I am with thee, and will keep thee" (ibid. xxviii. 15); to [Moses] the chief of the Prophets, "Certainly I will be with thee, and this shall be a token unto thee" (Exod. iii. 12); to Joshua, "As I was with Moses, so I shall be with thee" (Josh. i. 5). It is clear that in all these cases the action of Providence has been proportional to man's perfection. The following verse describes how Providence protects good and pious men, and abandons fools; "He Will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail" (1 Sam. ii. 9). When we see that some men escape plagues and mishaps, whilst others perish by them, we must not attribute this to a difference in the properties of their bodies, or in their physical constitution, "for by strength shall no man prevail"; but it must be attributed to their different degrees of perfection, some approaching God, whilst others moving away from Him. Those who approach Him are best protected, and "He will keep the feet of his saints"; but those who keep far away from Him are left exposed to what may befall them; there is nothing that could protect them from what might happen; they are like those who walk in darkness, and are certain to stumble. The protection of the pious by Providence is also expressed in the following passages:--"He keepeth all his bones," etc. (Ps. xxxiv. 21); "The eyes of the Lord are upon the righteous" (ibid. ver. 16); "He shall call upon me and I shall answer him" (ibid. ver. 15). There are in Scripture many more passages expressing the principle that men enjoy Divine protection in proportion to their perfection and piety. The philosophers have likewise discussed this subject. Abu-nasr, in the Introduction to his Commentary on Aristotle's Nikomachean Ethics, says as follows:--Those who possess the faculty of raising their souls from virtue to virtue obtain, according to Plato, Divine protection to a higher degree.

Now consider how by this method of reasoning we have arrived at the truth taught by the Prophets, that every person has his individual share of Divine Providence in proportion to his perfection. For philosophical research leads to this conclusion, if we assume, as has been mentioned above, that Divine Providence is in each case proportional to the person's intellectual development. It is wrong to say that Divine Providence extends only to the species, and not to individual beings, as some of the philosophers teach. For only individual beings have real existence, and individual beings are endowed with Divine Intellect; Divine Providence acts, therefore, upon these individual beings.

Who Is Man? - Who Is A Prophet? - Names Of Hashem

The Kuzari says that man is an intellectual being but defines the intellect in terms of middos ad ethical behavior:

31. The Rabbi: The laws of nature comprise nurture, growth, and propagation, with their powers and all conditions attached thereto. This is particularly the case with plants and animals, to the exclusion of earth, stones, metals, and elements.

32. Al Khazari: This is a maxim which requires explanation, though it be true.

33. The Rabbi: As regards the soul, it is given to all animated beings. The result is movement, will power, external as well as internal senses and such like.

34. Al Khazari: This, too, cannot be contradicted.

35. The Rabbi: Intellect is man's birthright above all living beings. This leads to the development of his faculties [תיקון המידות], his home, his country, from which arise administrative and regulative laws.

The Rambam [Yesodei Hatorah 4, 8-9], in contrast, defines man as an intellectual being [in the sense of being knowledgable]:

8. The soul of all flesh is the form which it was given by God. The extra dimension which is found in the soul of man is the form of man who is perfect in his knowledge. Concerning this form, the Torah states [Genesis 1:26]: "Let us make man in our image and in our likeness" - i.e., granting man a form which knows and comprehends ideas that are not material, like the angels, who are form without body, until he can resemble them.[This statement] does not refer to the form of the body perceived by the eye - i.e., the mouth, the nose, the cheeks, and the remainder of the structure of the body. This is referred to as to'ar (appearance).

It is not the soul found in all living flesh which allows it to eat, drink, reproduce, feel, and think. Rather, knowledge is the form of this [dimension of] soul and it is concerning this form of the soul, that the verse states: "in our image and in our likeness." Frequently, this form is referred to as nefesh or ruach. Therefore, one must be careful regarding these names, lest another person err regarding them. Each name reveals its characteristics.

After basic man comes the level of the great sages and then prophets, as the Kuzari writes:

37. The Rabbi: Which is the next highest degree?

38. Al Khazari: The degree of great sages.

39. The Rabbi: I only mean that degree which separates those who occupy it from the physical point of view, as the plant is separated from inorganic things, or man from animals. The differences as to quantity, however, are endless, as they are only accidental, and do not really form a degree.

40. Al Khazari: If this be so, then there is no degree above man among tangible things.

41. The Rabbi: If we find a man who walks into the fire without hurt, or abstains from food for some time without starving, on whose face a light shines which the eye cannot bear, who is never ill, nor ages, until having reached his life's natural end, who dies spontaneously just as a man retires to his couch to sleep on an appointed day and hour, equipped with the knowledge of what is hidden as to past and future: is such a degree not visibly distinguished from the ordinary human degree?

42. Al Khazari: This is, indeed, the divine and seraphic degree, if it exists at all. It belongs to the province of the divine influence, but not to that of the intellectual, human, or natural world.

43. The Rabbi: These are some of the characteristics of the undoubted prophets through whom God made Himself manifest, and who also made known that there is a God who guides them as He wishes, according to their obedience or disobedience. He revealed to those prophets that which was hidden, and taught them how the world was created, how the generations prior to the Flood followed each other, and how they reckoned their descent from Adam. He described the Flood and the origin of the 'Seventy Nations' from Shem, Ham and Japheth, the sons of Noah; how the languages were split up, and where men sought their habitations; how arts arose, how they built cities, and the chronology from Adam up to this day.

So a prophet is someone to whom G-d made Himself manifest [אשר על ידו נראתה לקהל התחברות האלהות בהם], he made known that G-d is guiding us and the future is revealed to him. 

Later on [5, 20] the Kuzari talks about the prophet again:

THE FOURTH PRINCIPLE expresses the conviction that existing beings are of higher or lower degree. Everything that is possessed of feeling and perception is higher than those creatures which lack the same, since the former are nearer the degree of the Prime Cause which is Reason itself. The lowest plant occupies a higher rank than the noblest mineral, the lowest animal is higher than the noblest plant, and the lowest human being is higher than the noblest animal. Thus the lowest follower of the divine law occupies a higher place than the noblest heathen. For the divine law confers something of the nature of angels on the human mind, a thing which cannot be acquired otherwise. The proof is that prolonged practice of this law leads up to the degree of prophetic inspiration, than which there is no nearer degree to God for man. A rebellious monotheist is, therefore, preferable to the pagan, because the divine law empowered him to lead an angelic life and to reach the degree of angels, though it has become sullied and defaced by his rebellion. Some traces will always remain, and the fire of his longing for it is not quite extinguished. If he had his own choice, he would not prefer to remain untutored [במדרגת חסרי תורה], just as a sick and pain-plagued person would not prefer to be a horse, or fish, or bird, which, though happy and free from pain, is far removed from reason which brings near to the divine degree.

Elsewhere [4/3 and 4/15] the Kuzari explains the difference between the name א-דני and the name א-להים. The former name is the name of Hashem himself which can only be understood by prophets while the latter name denotes Hashem being the all powerful creator which can be perceived by all.

.... The God of this essence is only and solely A-dōnāi, and because He established a connection with man, the name Elohim was altered after the creation into Adonāi Elōhim. This the Sages express in the words: A 'full name over a full universe' (Ber. Rabbāh chap. xi.). The world was but completed with the creation of man who forms the heart of all that was created before him. No intelligent person will misunderstand the meaning conveyed by 'E-lōhim,' although this is possible with regard to 'A-dōnāi,' because prophecy is strange and rare in single individuals, and much more so in a multitude. For this reason, Pharaoh disbelieved and said: 'I know not the Lord' (Exod. v. 2), as if he interpreted the Tetragrammaton in the way penetrating light is understood, and was reminded by it of God whose light is intimately attached to man. Moses supplemented his words by adding: 'the God of the Hebrews,' in order to call to mind the patriarchs who testified by means of prophecy and marvels. Elōhim was a name well known in Egypt. The first Pharaoh said to Joseph: 'Forasmuch as Elōhim has shown you all this,' (Gen. xli. 39), and 'A man in whom the spirit of Elōhim is' (ver. 38).... The meaning of E-lōhim can be grasped by way of speculation, because a Guide and Manager of the world is a postulate of Reason. Opinions differ on the basis of different speculations, but that of the philosophers is the best on the subject. The meaning of Adonāi, however, cannot be grasped by speculation, but only by that intuition and prophetic vision which separates man, so to speak, from his kind, and brings him in contact with angelic beings, imbuing him with a new spirit, as it is written: 'You shalt be turned into another man,' 'God gave him another heart' (1 Sam. x. 6. 9), 'A spirit came over Amasai' (1 Chron. xii. 18). 'The hand of the Lord was upon me' (Ezek. xxxvii. 11). 'Uphold me with Thy free spirit' (Ps. li. 14) All these circumscribe the Holy Spirit which enwraps the prophet in the hour of his ministry, the Nazirite, and the Messiah, when they are anointed for priesthood, or for the royal dignity by a prophet; or when God aids and strengthens him in any matter; or when the priest makes prophetic utterances by means of the mystic power derived from the use of the Urim and Tummim. Then all previous doubts concerning Elōhim are removed, and man deprecates those speculations by means of which he had endeavoured to derive the knowledge of God's dominion and unity. It is thus that man becomes a servant, loving the object of his worship, and ready to perish for His sake, because he finds the sweetness of this attachment as great as the distress in the absence thereof. This forms a contrast to the philosophers, who see in the worship of God nothing but extreme refinement, extolling Him in truth above all other beings, (just as the sun is placed on a higher level than the other visible things), and that the denial of God's existence is the mark of a low standard of the soul which delights in untruth.

Unlike the Kuzari, the Rambam [Yesodei Hatorah 8/1 and see also the sixth ikkar in the preface to perek Chelek] requires that a prophet be of high intellectual standing:

It is [one] of the foundations of [our] faith that God conveys prophecy to man.

Prophecy is bestowed only upon a very wise sage of a strong character, who is never overcome by his natural inclinations in any regard. Instead, with his mind, he overcomes his natural inclinations at all times. He must [also] possess a very broad and accurate mental capacity.

A person who is full of all these qualities and is physically sound [is fit for prophecy]. When he enters the Pardes and is drawn into these great and sublime concepts, if he possesses a accurate mental capacity to comprehend and grasp [them], he will become holy. He will advance and separate himself from the masses who proceed in the darkness of the time. He must continue and diligently train himself not to have any thoughts whatsoever about fruitless things or the vanities and intrigues of the times.

Instead, his mind should constantly be directed upward, bound beneath [God's] throne [of Glory, striving] to comprehend the holy and pure forms and gazing at the wisdom of the Holy One, blessed be He, in its entirety, [in its manifold manifestations] from the most elevated [spiritual] form until the navel of the earth, appreciating His greatness from them. [After these preparations,] the divine spirit will immediately rest upon him.

When the spirit rests upon him, his soul becomes intermingled with the angels called ishim, and he will be transformed into a different person and will understand with a knowledge different from what it was previously. He will rise above the level of other wise men, as [the prophet, Samuel] told Saul [I Samuel 10:6]: "[The spirit of God will descend upon you] and you shall prophesy with them. And you will be transformed into a different person."

Proofs For G-d?

Is it desirable and possible to bring intellectual proofs for G-d's existence?

The Rambam believed so [even though as we saw in a recent post, revelation was preferable and beyond proofs]. 

"I will begin the subject of this chapter with a simile. A king is in his palace, and all his subjects are partly in the country, and partly abroad. Of the former, some have their backs turned towards the king's palace, and their faces in another direction; and some are desirous and zealous to go to the palace, seeking "to inquire in his temple," and to minister before him, but have not yet seen even the face of the wall of the house. Of those that desire to go to the palace, some reach it, and go round about in search of the entrance gate; others have passed through the gate, and walk about in the ante-chamber; and others have succeeded in entering into the inner part of the palace, and being in the same room with the king in the royal palace. But even the latter do not immediately on entering the palace see the king, or speak to him; for, after having entered the inner part of the palace, another effort is required before they can stand before the king--at a distance, or close by--hear his words, or speak to him. I will now explain the simile which I have made. The people who are abroad are all those that have no religion, neither one based on speculation nor one received by tradition. Such are the extreme Turks that wander about in the north, the Kushites who live in the south, and those in our country who are like these. I consider these as irrational beings, and not as human beings; they are below mankind, but above monkeys, since they have the form and shape of man, and a mental faculty above that of the monkey.

Those who are in the country, but have their backs turned towards the king's palace, are those who possess religion, belief, and thought, but happen to hold false doctrines, which they either adopted in consequence of great mistakes made in their own speculations, or received from others who misled them. Because of these doctrines they recede more and more from the royal palace the more they seem to proceed. These are worse than the first class, and under certain circumstances it may become necessary to day them, and to extirpate their doctrines, in order that others should not be misled.

Those who desire to arrive at the palace, and to enter it, but have never yet seen it, are the mass of religious people; the multitude that observe the divine commandments, but are ignorant. Those who arrive at the palace, but go round about it, are those who devote themselves exclusively to the study of the practical law; they believe traditionally in true principles of faith, and learn the practical worship of God, but are not trained in philosophical treatment of the principles of the Law, and do not endeavour to establish the truth of their faith by proof. Those who undertake to investigate the principles of religion, have come into the ante-chamber; and there is no doubt that these can also be divided into different grades. But those who have succeeded in finding a proof for everything that can be proved, who have a true knowledge of God, so far as a true knowledge can be attained, and are near the truth, wherever an approach to the truth is possible, they have reached the goal, and are in the palace in which the king lives.

My son, so long as you are engaged in studying the Mathematical Sciences and Logic, you belong to those who go round about the palace in search of the gate. Thus our Sages figuratively use the phrase: "Ben-zoma is still outside." When you understand Physics, you have entered the hall; and when, after completing the study of Natural Philosophy, you master Metaphysics, you have entered the innermost court, and are with the king in the same palace. You have attained the degree of the wise men, who include men of different grades of perfection. There are some who direct all their mind toward the attainment of perfection in Metaphysics, devote themselves entirely to God, exclude from their thought every other thing, and employ all their intellectual faculties in the study of the Universe, in order to derive therefrom a proof for the existence of God, and to learn in every possible way how God rules all things; they form the class of those who have entered the palace, namely, the class of prophets. One of these has attained so much knowledge, and has concentrated his thoughts to such an extent in the idea of God, that it could be said of him, "And he was with the Lord forty days," etc. [Moreh Nevuchim 3/51]

The Kuzari [1/11-13] differed and felt that the only way to understand and perceive G-d was through His miracles and revelation:

11. The Rabbi replied: I believe in the God of Abraham, Isaac and Israel, who led the children of Israel out of Egypt with signs and miracles; who fed them in the desert and gave them the land, after having made them traverse the sea and the Jordan in a miraculous way; who sent Moshe with His law, and subsequently thousands of prophets, who confirmed His law by promises to the observant, and threats to the disobedient. Our belief is comprised in the Torah--a very large domain.

12. I had not intended to ask any Jew, because I am aware of their reduced condition and narrow-minded views, as their misery left them nothing commendable. Now should you, O Jew, not have said that you believe in the Creator of the world, its Governor and Guide, and in Him who created and keeps you, and such attributes which serve as evidence for every believer, and for the sake of which He pursues justice in order to resemble the Creator in His wisdom and justice?

13. The Rabbi: That which you express is religion based on speculation and system, the research of thought, but open to many doubts. Now ask the philosophers, and you will find that they do not agree on one action or one principle, since some doctrines can be established by arguments, which are only partially satisfactory, and still much less capable of being proved.