At the beginning of this week’s parsha, we have another classic dispute between Rambam and Ramban, this one regarding the nature of prophecy and the significance of angelic apparitions.
On the surface, Rambam’s understanding of the universe through strictly rational and scientific terms is incommensurable with the literal appearance of malachim – Divine emissaries. Ramban brings several examples of Rambam’s explanations in Moreh Nevuchim for such supernatural occurrences. On the whole, they are understood as allegorical or as descriptions of a prophetic vision which are not to be taken literally.
In the case of our parsha, Rambam explains (MN II:42) that the Torah is proceeding from a general to a specific principle. First the Torah tells us that Avraham “saw” Hashem (Ber. 18:1), i.e., that he had a prophetic vision, and then goes on to describe in detail the nature of that vision. Under no circumstances did Avraham or Sarah actually see with their physical eyes supernatural beings or hear them speak with their physical ears. There was no running to the cattle or preparation of cakes.
Ramban brings a few more examples along these lines, only to conclude that he cannot agree with Rambam’s opinion. In his view, one simply can’t explain away every description of malachim in the Torah as a hallucination or lucid dream. In fact, Ramban points out, there are individuals such as Daniel, Manoach (the father of Shimshon), and even Bila’m who behold Divine emissaries without ever achieving the level of prophecy. Ramban explains that rather than seeking to make a clear distinction between the “natural” world of rational existence and the supernatural world of miraculous transcendence, it is necessary to understand a hierarchy of spiritual perception. Ramban explains that there are different levels of awareness attainable by a spiritually enlightened individual. Indeed, there is a clearly established succession of states of awareness known to initiates of a secret tradition. He is not, however, at liberty to disclose such matters in detail to the uninitiated. He makes a few allusions in explaining the circumstances beginning our parsha, attempting to place this episode in its proper context.
For most people, Ramban says, it’s necessary to pass through levels of consciousness as one refines himself spiritually. So, we find, for example, that Avraham, and, for that matter, Yitzchak, Yaakov, and Yosef all have encounters with malachim preceding their contact with a higher Divine presence. When Hashem speaks to Moshe after Moshe’s first encounter with Pharaoh (Shem. 6:3), He informs him that He was known to the forefathers only by His name Shakai. Ramban points out that this is no malach – it is one of the names by which we know G-d. At the same time, Hashem is letting Moshe know that his prophetic experience is separated from theirs by an order of magnitude – “My Name Hashem I didn’t make known.” (Ibid.) The Ramban learns from this that when Hashem appears to Moshe, the experience is always the highest, unadulterated form of encounter with the source of prophecy. But for other prophets, even the forefathers, it is necessary to rise through different levels of spiritual seeing before attaining the level that Moshe was always on.
In a sense, Ramban inverts Rambam’s reading of the passage. Avraham first beholds a supernatural sight that he wasn’t expecting. This becomes a catalyst for him to obtain higher levels of awareness until it is as if he is speaking directly with Hashem. Thus, he prepares himself to receive the full force of the prophecy prepared for him.