Continued Misfortune

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Rabbi Yochanan said: Since the Holy Temple was destroyed, prophecy has been taken from prophets and given to fools and children.

When was it given to fools? It happened with Mar the son of Rav Ashi. He was one day standing in the marketplace of Mechuza when he heard a certain deranged person exclaim: “The man who is to be appointed head of the Academy in the city of Mechasya signs his name Tavyumi.” He said to himself, “Who among the Rabbis signs his name Tavyumi? I do! This indicates that my fortunate time has come.” So he quickly went to the city of Mechasya. When he arrived, he found that the Rabbis had voted to appoint Rav Acha of Difti as their head. When they heard of his arrival, they sent a couple of Rabbis to him to ask his advice (and his permission to appoint Rav Acha). He detained them with him, and they sent another couple of Rabbis. He detained these also, and it continued until there were ten. When ten were assembled (for that is when one should begin lecturing), he began to discourse and expound to them. [He was then appointed as the head of the Academy.]

Rav Acha applied to himself the saying: If a man is dealt with harshly, he does not readily come into favor, and if a man is in favor, he does not readily fall into misfortune.

The Maharsha writes that this is only if it troubles him greatly. If he thinks that being rejected from a position of prominence was a grave misfortune, then good things will not happen soon happen to him. This is in accordance with what the Sages say: One who pursues honor – the honor will run away from him.

The Meiri writes that although there can be times that due to a person’s fortune, the door of success keeps closing on him and it is not readily opened, nevertheless, it is not completely shut. The gates of tefillah and good deeds are not sealed; they will always be there for a person’s protection.

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Prophecy Compared to Torah

Rabbi Il’a bar Yeverechyah said (Daf Yomi: Sotah 49a) : If there are two Torah scholars traveling on the road and they are not discussing Torah, they deserve to be burned, as it states: And as they (Eliyahu and Elisha) walked, walking and speaking, that behold, a chariot of fire appeared etc. The reason why the chariot of fire passed between them and did not burn them was because there was a discussion of Torah between them; if there had not been such a discussion, they would have deserved to be burned.

The Gemora in Taanis (10b) cites a Scriptural verse where Yosef instructed his brothers not to discuss Torah on their way back from Egypt since they might become distracted and lose their way. The Gemora questions this from our Gemora. The Gemora answers that one should review his learning on the road since it will not require much attention; however he should not delve into Torah study since that will distract him.

Tosfos cites a Medrash that the reason the fire appeared and they deserved to be burned was because they were discussing worthless words at the time.

The Brisker Rav asks that the Metzudos explains the conversation that Elisha was having with Eliyahu at that time. Elisha asked Eliyahu that the spirit of prophecy should rest on him with a higher level than that of Eliyahu. Eliyahu answered him that under certain conditions, that will occur. It emerges that at the time that the fire appeared they were discussing matters that should be regarded as holy and not futile words. They were discussing how the Heavenly presence will rest on Elisha. For this, they deserved to be burned?

The Brisker Rav answers that that this discussion pales in comparison to a discussion regarding Torah. When traveling on the road, one must make sure that there is Torah discourse being discussed and not other matters even if those matters are dealing with the Shechina and Prophecy.

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MOSHE’S PROPHECY - Yevamos 49 - Daf Yomi

Gemora Bava Basra 14b states that Moshe wrote his sefer and the parsha of Bil'am? What is the connection?

"In the nation of Israel, there never arose another prophet of Moshe's stature" (Devarim 34:10) -- In the nation of Israel there did not arise, but among the other nations there did arise. Who was that? Bil'am!" (Sifri, end of Sefer Devarim, see also Bamidbar Raba 14:34)

How is it possible to suggest that Bil'am, the embodiment of evil character traits (Avot 5:19), prophesied on the same level as Moshe, the greatest of prophets? (Famous question - text from Parsha page Balak 5758)

Rabbi Mordechai Kornfeld cites the commentators who say that there is a basic distinction between the prophecy of Moshe and other nevi'im. Hashem spoke through the throat of Moshe - "mitoch g'rono shel Moshe." Maharil Diskin explains (end of teshuvos):

The Gemora (Yevamos 49b) tells us that all the prophets saw their visions through "a clouded glass," while Moshe's prophecy was through "a clear glass." In what way is a prophet's vision clouded? Is the Divine Word not clearly revealed to him? Rav Diskin explains as follows: When Hashem delivers a prophetic message to a prophet, it must first "materialize" into a worldly vision, one that is within the grasp of the prophet. The prophet must then apply himself to the task of understanding the meaning of the vision. Ultimately, the accuracy of his interpretation will depend on how closely he grasps the ways of the Creator, or how much he has subordinated himself to the Divine Will. The barrier of physicality that stands between the prophet and heaven "clouds" the prophet's vision.

Does that mean that sometimes a prophet can "miss the point?" If he can "misread" his vision, at times, how are we ever to know whether his prophecy can be relied upon? Rav Diskin answers that even if a prophet does not grasp all the fine points, and interprets part of it other than ideally, his interpretation will certainly come true. Once he is appointed to be a prophet of Hashem, he is entrusted with "prophetic license" to interpret the Divine communications that reach him as he sees fit, and Hashem will follow through based on the prophet's interpretation. The concept of a Divine message being subject to human explication is, after all, not a new one. With regard to meaningful dreams (which our Sages term "a minor prophecy," Berachot 57b), we are told that "Dreams are fulfilled according to the interpretation that one suggests for them." (Berachot 55b -- This concept in fact has parallels in the license afforded to Talmudic scholars to interpret the Written Law based on the 13 principles of the Oral Law).

Moshe, though, was different from all other prophets. He obtained the loftiest spiritual level that a man of flesh and blood can attain -- he totally subordinated his will to that of the Creator (Bamidbar 12:3). His grasp of the Divine Will was therefore total; his visions were through a "clear glass."

Hashem chose to grant the gift of prophecy to a gentile, and Bil'am was chosen for the position (Rashi 22:5). It was to be expected that he would prophesy through an "unclear glass," like most prophets. But this could have had grave consequences. Bil'am, with his terribly unrefined character (Avot 5:19), would certainly have "seen" in his vision a perverted view of Hashem's message. What would have happened had he interpreted it as a sign of calamity for Israel, instead of a sign of their redemption! Since prophecy is fulfilled according to the interpretation of the prophet, this could have had dire results!

In order to avoid this, Hashem changed the ordinary manner of prophecy in this one case. Bil'am was shown crystal-clear, pure visions -- he was treated to the unadulterated word of Hashem. ("What Hashem puts in my mouth, I shall speak" -- 22:38.) There was nothing for him to misinterpret and mis-foretell.

We can now answer our original question. The Sifri does not mean to propose the preposterous suggestion that Bil'am reached as lofty a level as Moshe. It means that there was one particular aspect of prophecy that no prophet shared with Moshe but Bil'am. That is, as far as clarity of prophecy is concerned, Bil'am's visions were as clear and unfiltered as Moshe's own visions.

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Daf Yomi - Taanis 10 - PROPHECY COMPARED TO TORAH

The Gemora cites a Scriptural verse where Yosef instructed his brothers not to discuss Torah on their way back from Egypt since they might become distracted and lose their way. The Gemora questions this from a statement of Rabbi Ilai who rules that if there are two Torah scholars traveling on the road and they are not discussing Torah, they deserve to be burned. The Gemora answers that one should review his learning on the road since it will not require much attention; however he should not delve into Torah study since that will distract him.

The Gemora cites the verses in Melachim regarding Eliyahu and Elisha. They were walking together and a fiery chariot and horses appeared and separated between the two of them. The reason they were not burned was because there were words of Torah discourse between them.

Tosfos cites a Medrash that the reason the fire appeared and they deserved to be burned was because they were discussing worthless words at the time.

The Brisker Rav asks that the Metzudos explains the conversation that Elisha was having with Eliyahu at that time. Elisha asked Eliyahu that the spirit of prophecy should rest on him with a higher level than that of Eliyahu. Eliyahu answered him that under certain conditions, that will occur. It emerges that at the time that the fire appeared they were discussing matters that should be regarded as holy and not futile words. They were discussing how the Heavenly presence will rest on Elisha. For this, they deserved to be burned?

The Brisker Rav answers that that this discussion pales in comparison to a discussion regarding Torah. When traveling on the road, one must make sure that there is Torah discourse being discussed and not other matters even if those matters are dealing with the Shechina and Prophecy.

Read more!