וַיְהִ֤י הַשֶּׁ֙מֶשׁ֙ לָב֔וֹא וְתַרְדֵּמָ֖ה נָפְלָ֣ה עַל־אַבְרָ֑ם וְהִנֵּ֥ה אֵימָ֛ה חֲשֵׁכָ֥ה גְדֹלָ֖ה נֹפֶ֥לֶת עָלָֽיו׃
Mas a la caída del sol sobrecogió <span class="x" onmousemove="Show('perush','El Rambam explica este versículo, y los siguientes acerca de la visión profética del Patriarca I`aqob, en el <b>7º Capítulo</b> de Las Leyes de los Fundamentos de la Torá.',event);" onmouseout="Close();">el sueño a Abram, y he aquí que el pavor de una grande obscuridad cayó sobre él.</span>
Sha'arei Kedusha
How then can a person place importance on the vanities of this world when his end is to perish. “The spirit passes over him and he is gone, and his place no longer recognizes him,”302Psalms 103:16 “and whoever has seen him will say, ‘where is he?’”303Job 20:7 Why then, will you be saddened at the loss of a world that is not yours, but are not saddened about the departure of your soul from your body with trembling, quaking, sudden fear and great darkness falling upon you?304Genesis 15:12
Sha'arei Kedusha
The first type is the prophecy of all prophets other than our teacher Moshe. Namely, when the light is bestowed, and in its descent, reaches the intellectual soul (Nefesh HaSeechleet) of the prophet, and from there descends to his animate soul (Nefesh HaChayah), and there to depict with the five inner senses of his power of imagination (Ko’ach HaMedameh), his external senses would shudder and tremble, causing him to collapse. This is because his external physical senses do not have the capacity to receive such a light or to depict it in physical form. Such prophecy is called a dream (Chalom), even though, as we mentioned above, it actually is not a dream. An example of such prophecy is the verse,884Genesis 15:12 “And a deep sleep fell upon Avram.”