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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

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.


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 ...


4

Devarim 13:1-4: Everything I command you that you shall be careful to do it. You shall neither add to it, nor subtract from it. If there will arise among you a prophet, or a dreamer of a dream, and he gives you a sign or a wonder, and the sign or the wonder of which he spoke to you happens, [and he] says, "Let us go after other gods which you ...


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

Chananya ben Azur was a prophet (until he went bad), and he was a Givoni, who are a nation of converts (Rashi on Yirmiyah 28:6).


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.


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

The basic requirement for a prophet (or just any Jew) is to not change anything written in the Torah (Including of course the Mitzvot). - See Rambam's Hilchot Yesod Torah Halacha Alef for that Halacha specifically for prophets. Additionaly all that the prophet predicts must be true not just a part, and he should be checked many times (except for death, ...


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

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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