이사야 5:3의 Chasidut

This indicates that it is not the performance of wonders, nor portents, which constitute the primary, essential nature of the prophet. Rather, it is his closeness to God. This is the little extent to which we, with our limited understanding, are able to surmise regarding the nature of the prophet: he purifies his body until it becomes as a soul,¹⁹⁴LeNefesh; that is, spiritualized. Vide Maimonides, Laws of the Foundation of the Torah 7:1. and through this purification he merits to complete deveykut with God, the ‘iron wall’¹⁹⁵For an early usage of this idiom, signifying separation between Israel and God, see Talmud Berakhot 32b. of materiality separating him from the holy has been nullified. When his entire essence becomes attached to the holy, his supernal avodah is as the doings of the sefirot and the service of the angels. Actually, his avodah is even higher, as his body is incorporated in this holiness and dveykut. This is not a soul which soars and clings to God when only when separated from the body, nor a soul which though within a body grasps what it grasps on its own. This is a body which has become soul; and two together—body and soul—perform heavenly avodah. The prophet also eats, and also has children (Isaiah 5:3).¹⁹⁶It is unclear what relevance the cited work—Isaiah 5:3—bears for the notion that prophets engaged in eating and procreation. These were all sefirotic actions—his eating is that of ‘eat, lovers, and drink,’¹⁹⁷See Songs of Songs 5:1. as it known from the Zohar: unifications of Hokhmah and Binah, Tiferet and Malkhut,¹⁹⁸Respective sefirotic elements, with male and female characters. See Glossary, ‘Sefirah/ot.’ and the birthing of souls—for the unifications of the prophet were his legacy. ¹⁹⁹See, for example, Zohar 3, Vayikra, 4:1.