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8

In otzros hatorah page 263 on "vayiftach hashem es pi haton" rabenu bechayeh is quoted asking that Bilam should have been amazed but he was not. He should have marveled at this wonder. However because of his cruelty and evil nature and desire to go curse the Jews, he answered the donkey's question. It continues that from here you can understand why people ...


8

Basically the answer would be the same as an answer to a question how do we distinguish reality from a dream. The realness of a prophecy would be overwhelming. Rabeinu Crescas addresses this question in his book "Ohr Hashem" (Maamar 2, Rule 4, Ch. 3). וזה, שכמו שיש יתרון להרגש החוש על הרגש הדמיון, שבעבורו יודע המרגיש והוא ער, שאיננו מרגיש בדמיון לבד, ...


7

Perhaps you wouldn't know, without someone to educate you. Ramchal, Derech Hashem, 3:4:3: הנה אפשר שיגיע גילוי ממנו ית' אל אדם והוא לא יכיר בו כמו שיכיר הנביא אלא יחשבהו בא מן המורגשות עד שיגבר עליו השפע הנבואיי ואז יכיר הענין כמות שהוא באמת. ומן המין הזה היתה קריאת ה' לשמואל שלא התנבא מתחלה ולא שפע עליו השפע אלא שנגלה עליו קול כקול מורגש ולא השיג בזה ...


5

The English translation I've seen most for Ruach HaKodesh is "Divine inspiration." This translation is consistent with its usage in Jewish texts, as described concisely in this Everything2 entry, to refer to a kind of sub-prophecy or Divinely-provided intuitive sense. This sense is consistent with the various uses of this concept in the Talmud, cataloged in ...


5

Even a full blown Navi only gets the the messages Hashem sends and regarding anything else can be mistaken. See Taanya, Igeres Hakodesh chapter 22. Otherwise they would all be millionaires.


4

I'm not sure that this what you're looking for, but the Gmara in Baba Batra on daf 15 writes: בתר דשכיב משה מי שריא שכינה על עובדי כוכבים והא אמר מר ביקש משה שלא תשרה שכינה על עובדי כוכבים וניתן לו, שנאמר: "ונפלינו אני ועמך". Although it doesn't specify that this was a result of Bilaam but rather a request to make Israel more unique. This Gmara is more ...


4

I heard Rabbi Frand give this Derasha in person, but I found it online, so here it is: If a person had any doubts about whether what he was doing was right or wrong, and his car suddenly stopped and told him "Don't Go" (and not just one of those recorded voices saying "Your seatbelt isn't buckled...") -- would that not cause the person to at least stop ...


3

Ramban (Shemos 28:30) writes that communicating with the Urim Vetumim is of a lower level of (clarity) than regular prophecy though of a higher level than a bat kol. Rambam (Moreh Nevuchim 2:42) explains that both hagar and Monach could receive a revelation (/communication) from Hashem, yet they were not technically prophets. Rashi on Megillah 32a describes ...


3

According to this article from Bar Ilan, although I know the idea is brought down in a commentary of Ralba"g as well, everything from B'midbar 22:20 (through :35?) was a dream. No need to be shocked at talking animals in dreams.


3

the last message of the prophets was Malachi 3:22-24 "Remember the torah of Moses, My servant-the laws and ordinances which I commanded him in Horeb (Sinai) for all Israel;Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord..." the Malbim commentary there explains that since there will not be any more ...


3

Rambam Yesodei HaTorah 7:3 הדברים שמודיעין לנביא במראה הנבואה--דרך משל מודיעין לו, ומיד ייחקק בליבו פתרון המשל במראה הנבואה, ויידע מה הוא (My paraphrasing): The prophet is shown a prophetic image, as a type of parable, and immediately realizes the resolution of the parable, and knows what it is. Ramchal, towards the end of Da'as Tevunos (siman ...


2

there is a principal that no two prophets receive the same prophecy in the same words (as explained here) this is because the shefa (spiritual flow) of prophecy is channeled through the individual prophet and therefore condenses according to the prophet's spiritual level, soul traits, character etc. the prophet acts as a kind of prism and this is why each ...


2

According to Abarbanel, No. He writes (Intro to Yirmiyahu) that one of the reasons there are so many Kri\Ktiv in Jeremiah is because Yirmiyahu was young when he started getting Nevua and didn't know Hebrew spelling and grammar, and Chazal corrected all of his mistakes later. In addition, as is clear from Jeremiah chapter 1, God presents images to the ...


2

Isaiah 52:13 הנה ישכיל עבדי ירום ונשא וגבה מאד Tanchuma Toldot 14 ירום מאברהם. ונשא מיצחק. וגבה מיעקב. ירום מאברהם. שנאמר: (בראשית יד) הרמותי ידי אל ה'. ונשא ממשה, שאמר (במדבר יא) כי תאמר אלי שאהו בחיקך, וגבה כמלאכי השרת, שנאמר: (יחזקאל א) וגבותם מלאות עיניים. לכך נאמר: מי אתה הר הגדול, וממי הוא יוצא מזרובבל. Rambam Teshuvah 9:2 ...


2

Metzudat David interprets the verse in Jeremiah differently, (though in the Mikraot Gedolot, he is the only one to do so). He says that Jeremiah is telling Hananiah that He hopes Hananiah is right, but that bad prophecies have happened before, and just because Hananiah is prophesying for good doesn't make him any more believable than Jeremiah, unless the ...


1

I have heard 2 answers to this question. Do not remember sources. 1 - Since the Terafim were in the tent, the Tumah (impurity) blocked Yaakov's Ruach Hakodesh. 2 - Yaakov was married to 2 sisters, which is forbidden by the Torah. One of the reasons it was allowed was that the Avos did not keep the Torah in Chutz Laretz. Yaakov was on his way back to Eretz ...


1

Sanhedrin 89a דאמר רבי יצחק סיגנון אחד עולה לכמה נביאים ואין שני נביאים מתנבאין בסיגנון אחד עובדיה אמר זדון לבך השיאך ירמיה אמר תפלצתך השיא אותך זדון לבך


1

We need to understand the meaning of G-d wanting something from us, because He is complete, he lacks nothing and doesn't want it either. Shlemuth. On the other hand, He wants from us is a figure of speech that the call of reality calls upon us to adapt to changes around us (homeostasis). We are implanted with a desire to improve our condition every time ...


1

According to the Targum Sheni (4:10) Mordechai did in fact send word and request prayers from Haggai, Zecharya, and Malachi regarding the situation.


1

According to Taanit 22b, Necho is talking about his idols (specifically "Avoda Zara"). Source (pdf, need to scroll down to 22b) Edit: Alternate source, Aramaic (no scrolling necessary). But he sent ambassadors to him, saying : What have I to do with thee, thou king of Judah? I come not against thee this day, but against the house wherewith I have ...



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