While we understand that the destruction of the Second Temple was a tremendous national tragedy, it is not necessarily as apparent that it should also be viewed by each Jew as a personal tragedy. The Talmud (Shabbos 30) states that The Divine Presence does not rest [on someone] neither in the midst of depression nor laziness nor laughter nor lightheadedness nor [mundane] conversation nor idle chatter but rather in a state of rejoicing from [the fulfillment of a divine] commandment. R. Eliezer Landau, in his Yad Hamelech, asks how nevi’im who prophesied about and lived in very difficult times, such as Yirmiyahu, could have experienced prophecy? R. Landau explains that only a soul which lacks deficiencies can receive prophecy[1]. Physical and spiritual flaws prevent the possibility of prophecy[2] because they can cause one to feel depressed. This sense of unhappiness prevents the individual’s perfection, and so the navi must rid him or herself of this feeling if there is to be any possibility of prophecy. There is, however, an exception. Sadness is only a flaw when it is due to one’s own suffering. When the individual is moved by the plight of others, but nevertheless continues to acknowledge and praise God, in spite of his undergoing the same experiences as his fellows, this is not a flaw. Even as he suffers along with the nation, he is not saddened on his own behalf and, in fact, rejoices in God’s justice! In this case, there is no deficiency that should prevent prophecy from taking place.

This explanation fits well with the statement of the Rambam (Moreh Nevuchim II: 36) that imagination, like any other part of the individual, is susceptible to health and illness. This, says the Rambam, is why prophecy no longer exists. In our current exile, subjugated to other nations, we do not experience true happiness, and so that part of ourselves is unwell, thereby preventing our potential for nevuah. The Rambam states that prophecy is the greatest height we can achieve[3]. What emerges is that, at the moment, we are literally incapable of actualizing our potential! As Tisha B’Av approaches, let us reflect on what we are lacking. As a nation we are unquestionably deficient, but we are lacking as individuals as well. Let us pray for the rebuilding of the Beit Hamikdash and the opportunity for each of us to become our best possible selves.

[1] Presumably, R. Landau’s intention is not that a navi must literally be free of all spiritual flaws.  The Rambam, in the seventh chapter of his Shmone P’rakim, is quite clear that many spiritual deficiencies do not eliminate the ability to prophesize, but rather lessen the clarity of the vision. Some emotional states, however, are antithetical to prophecy, and those are anger, sadness and laziness.

[2] R. Landau asks how Moshe, who had a speech impediment, could have received nevuah. He answers that a physical impediment that occurs by chance is in a different category than one which is bestowed by God with a specific intent. Had Moshe been too articulate, the Jews might have assumed that Pharaoh had freed them due to Moshe’s eloquence.

[3] Introduction to Shmone P’rakim