Hot answers tagged nevua-prophecy
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There is a tradition, recorded in various sources, that the prophet Ovadiah was an Edomite convert. This tradition is born of the fact that there is nothing within his short (one chapter) oracle that concerns Judeans or Israelites; the entire thing is an oracle about the Edomites instead.
Sources:
Sanhedrin 39b;
Tanchuma, Tazria 8.
See also Rashi and ...
10
The answer is no. In Yehoshua 23:6, Yehoshua says to the people:
וַחֲזַקְתֶּם מְאֹד--לִשְׁמֹר וְלַעֲשׂוֹת, אֵת כָּל-הַכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה: לְבִלְתִּי סוּר-מִמֶּנּוּ, יָמִין וּשְׂמֹאול
Be very strong to protect and do everything that is written in Moshe's Torah. Do not
deviate from it to the right or to the left.
In Deuteronomy ...
9
Yalkut Shimoni on Balak
Tanchuma on Balak
Midrash Rabah on Balak
The gemaras mentioned in Toldos Aharon on Balak
For a collection of all midrashim, you can look at R' Menachem Kasher's Torah Shleimah
8
Maybe you are thinking of Deuteronomy 34:10: "And there hath not arisen a prophet since in Israel like unto Moses" (OJPS). However, he was certainly not the last prophet; in fact the previous verse refers to Joshua being a prophet. Similarly, there are tons of prophets after Moses later in the Tanach. The verse in Deuteronomy simply means that Moshe was the ...
7
The Tosefta (Sotah 13:4) writes:
משמתו נביאים האחרונים חגי זכריה ומלאכי פסקה רוח הקודש מישראל
Once the last prophets -- Haggai, Zechariah and Malachi -- died, the prophetic spirit ceased in Israel.
Additionally, the Talmud (Bava Batra 14b) writes:
וחגי זכריה ומלאכי סוף נביאים הוו
Haggai, Zechariah and Malachi were the end of the prophets.
...
7
The Rambam (Hilchos Teshuva 9:2:) writes that Moshaich will be a prophet:
[These changes will come about] because the king who will arise from David's descendants will be a greater master of knowledge than Solomon and a great prophet, close to the level of Moses, our teacher.
See also Melachim uMilchamot 12:3, where he writes that Moshaich will have ...
6
The Bavli records (Temurah 16a):
[The verse states: "These are the commandments" (Leviticus 27)] These are the commandments and no prophet is allowed to innovate something from now on.
That said, later authorities do have a number of interesting powers (when not claiming to be doing so under direct divine order) including directing Jews to not perform ...
5
This source attributes your explanation to the Divrei Shmuel in the name of the Rebbe of Chortkov.
I also heard approximately this interpretation in a recent shiur on Parshas Vayechi by R' Fischel Schachter, who said he thought it was from the Chasam Sofer. He begins discussing this at around 11:30 into the shiur.
5
http://hebrewbooks.org/pdfpager.aspx?req=47079&st=&pgnum=567
When Nimrod started doing Avoda Zara, the nation of Ashur had no interest in idolatry. The nation of Ashur left their homes and established a new city "Ninve". In that merit Hashem sent Yona to Ninve to tell them to do Teshuva. (Imrei Chein)
5
The 9th Ani Maamin - which are based on the 13 principals that the Rambam in his Hakdama to his Pirush on Perek Chelek in Mesechtas Sanhedrin mentions as the points of belief a Jew must have - states that there will be no changes to the Torah.
אני מאמין באמונה שלימה
שזאת התורה לא תהא מוחלפת ולא תהא תורה אחרת מאת הבורא יתברך שמו.
...
5
According to R. Yehudah Halevi, a convert cannot be a prophet. The question on R. Yehudah Halevi's view is that Chazal say Ovadiah was a convert. This question, which was raised by the commentators on the Kuzari, is addressed by R. Yitzchak Sheilat who suggests that R. Yehudah Halevi's view depends on a possible dispute in the Gemara about whether Ovadiah ...
4
You have a few different questions here which I will try to answer in order.
There is no simple replacement for prophets because the era of prophecy has ended. The role of the rabbi straddles many different biblical "positions" including judge, advisor, and interpreter of law.
I am not sure what you mean by "find truth." If you mean a finding of fact in ...
4
The Gemora (Gitin 57b) states that Hashem showed Dovid Hamelech a prophecy of the destruction of the two temples and he composed Tehillim Chapter 137.
However the Ibn Ezra (in his introduction to his commentary on Tehillim) writes that some say it was composed at the time of the Babylonian Exile.
4
The Ibn Ezra (in his introduction to Malachi) writes that Malachi was the last prophet. The Rambam (Maimonides) in Melachim 11:1 implies that the Mashiach (messiah) will be a prophet (since he refers to the "other prophets"). (I think both of them agree, actually, just that Malachi was the last prophet until Mashiach.)
4
I discuss this a bit when considering whether Rivkah was a prophetess. The seven are: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, Esther.
Chazal are the one who identify these seven; and Chazal also seem to be very reluctant to ascribe prophecy to women in general. See what they say in Bereishit Rabba about Sarah's prophecy:
ויאמר ה' לה
רבי יהודה בר ...
4
A prophet is confirmed as a true prophet by repeatedly making accurate predictions of the future (and only accurate predictions) or by the [direct] testimony of another confirmed prophet.
Mishneh Torah 10:5
When a prophet proclaims that another individual is [also] a
prophet, we accept the latter as a prophet without requiring [any
further] ...
3
As it is currently written, your question asks specifically about guidelines mentioned in Tanakh. The only one I can think of is Deuteronomy 34:10, which says:
And there has not arisen a prophet since in Israel like Moses, whom
the LORD knew face to face.
So if any prophet claims to be greater than Moshe Rabbeinu, he must be a false prophet.
Edit
Thanks ...
3
The Lubavitcher Rebbe explains as follows (Likkutey Sichos vol. 20 pg. 228):
When Yaakov's sons would hear that Moshiach was not scheduled to come for a long time, they would have realised that some considerable additional effort was needed to bring him sooner - as the Talmud states that through additional merit the Redemption comes earlier (Sanhedrin 98a). ...
3
A friend of mine once suggested to me that I should try looking in Shemos Rabba for the source of a Midrash that says he was in Egypt before the Exodus took place. Also, he said that midrashim can be found in the Parshat Balak section in Bamidbar Rabba.
3
Rambam Hilchos Yesodei Hatorah chapter 7:1, 3 indicates that the person receiving the prophecy is a clear thinker whose mind is connected with God constantly. He states:
ובעת שתנוח עליו הרוח--תתערב נפשו במעלת המלאכים הנקראים אישים, וייהפך לאיש אחר, ויבין בדעתו שאינו כמות שהיה, אלא שנתעלה על מעלת שאר בני אדם החכמים
Therefore I believe that the prophet ...
2
The Talmud (Sanhedrin 93A) learns out from Yishayahu 11:3 That Moshiach will judge using his sense of smell.
As quoted here:
the Talmud describes Moshiach as a person who will judge with his sense of smell, as is written, "and he shall be animated - v'haricho (power of smell) with the fear of G-d." Said Rava: This means he will be able to detect the ...
2
Rashi Breishis 45:18 says that Paroh - "Niba V'Aino Yodeya Ma Niba ניבא ואינו יודע מה ניבא" - said something which was prophetic yet he did not know what he said. Most likely the same holds true regarding Achashveirosh, and he had no Ruach HaKodesh.
Regarding Lashon HaKodesh Chasam Sofer Derush L'Zayin Adar 5568 clearly says that he only spoke Persian to ...
2
Radak says that this was all in a Maraih Nevua (dream). This can possibly explain why Hosea was accepted as a prophet. Sinning in a dream is not the same as sinning in actuality. See Rav Pealim that it is used as a way for Hashem to let one know that they have to do Teshuva on something they did inappropriate, which in the case of Hosea he inappropriately ...
2
I one heard Rav Yitzchak Grossman from Migdal Ha'Emek (the "Disco Rabbi") gave a fascinating answer to this.
He said that when a Novi has a nevu'ah about the future, his whole spiritual essence connects to that time he is being misnabeh about. Being that the time of Moshiach's coming is at the height of Hester Panim in this Galus, it was impossible for him ...
2
The following is based on Rabbi Aryeh Kaplan's understanding of the history as presented in his introduction to: The Torah Anthology - Book of Esther (translation of Yalkut Me'am Loez by Rabbi Aryeh Kaplan). It is based in part on Megila 11b-12a.
Versions of Yirmiyahu's prophecy: (said in 3331 - 460 BCE)
וְהָיְתָה כָּל הָאָרֶץ הַזֹּאת לְחָרְבָּה ...
2
Tana D'Bei Eliyahu: " I testify on Myself heaven and earth, whether man or woman, whether gentile or Jew, whether slaveman or slavewoman, everyone according to his actions, the Ruach Hakodesh will dwell on him". from shaarei kedusha available here:
http://dafyomireview.com/shaarei_kedusha.php?na=1
(i.e. anyone can reach Ruach HaKodesh even women, slaves, or ...
1
In the introduction to his Moreh Nevukhei ha-Zman, Nachman Krochmal argues at length for the (Ibn Ezra's) view that this mizmor was composed at the time of the Babylonian exile.
1
No, it does not. When peoples are criticized in Tanach, it's for bad behaviors, not for not accepting people who claim to be prophets.
With the exception of Bil'am, whom no one was criticized for ignoring, the only prophets described in Tanach are within the Jewish Nation. There aren't stories of other peoples getting their own prophets to hear from, much ...
1
In the Babylonian Talmud, the rabbis were attempting to resolve the supposed contradiction between Isa. 6:2 ("I saw G-d") and Exo. 33:20 ("no man can see Me and live").
In tractate Yevamot 49b, it is written,
"I saw G-d" is [understood] in accordance with what was taught: All the prophets looked into a mirror that is not clear, but Moshe looked into a ...
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