Prophecy
נמצאו 38 תוצאות חיפוש
What is the Difference Between the Prophet and the Fortune Teller?
Rabbi Yitzchak Blauתאריך פרסום: תשע"ג | |
Devarim 18 both prohibits turning to the necromancer or soothsayer and commands listening to the prophet. Does this contrast portray the prophet as superior to the soothsayer as a source of information or does it depict prophecy as a qualitatively different endeavor altogether? Utilizing traditional commentaries and surveying the prophetic role in Tanakh, we will explore three approaches to this question.
Nothing is Nearer than Him
Haftarot: Yitro
Rabbi Mosheh LichtensteinGod’s exaltation is beyond all measure; how then can He act within the confines of the world He created? God's transcendence stands in contradiction to His involvement in our material world. Yeshayahu’s message is that wherever we find a description of God’s exaltation, we also find a description of His providence.
The Oral Law and the Two Versions of the Ten Commandments (Audio)
Rabbi Yitzchak Blau | 10 דקותThe Ten Commandments in Devarim are slightly different from their presentation in Shemot. Which version was given out loud, and which appeared on the tablets? Different approaches are examined, each with fascinating ideas pertaining to revelation, prophecy, and the connection between the written and the Oral Law.
The First Dream and Its Interpretation (Part 1)
Rabbi Yaakov MedanThe verb that is used to describe Pharaoh when he has an uninterpreted dream is contrasted with the verb used to describe Nevukhadnetzar when he forgets his dream. The commentators debate Daniel’s status as a prophet. This leads to a broader question of prophecy versus prophetic dreams. A prophetic dream includes inner thoughts and subjective interpretations – even when it includes God's word. Prophecy, on the other hand, is solely God's word (although delivered in a style unique to the individual prophet involved), with no mixture of human thoughts.
The First Dream and Its Interpretation (Part 2)
Rabbi Yaakov MedanDaniel’s ability to determine and interpret Nevukhadnetzar's dream stems from Divine inspiration and is not mundane psychological proficiency. Both Daniel and Yoseph use Divine inspiration – a combination of faith and intelligence – to interpret the dreams. Prophecy was not an option for them as they both operated in foreign lands, removed from the sanctity and prophetic spirit of Eretz Yisrael.
The First Dream
Rabbi Yaakov MedanAccording to the conventional interpretation by the Sages, the Four Kingdoms refer to Babylon, Persia/Medes, Greece, and Rome. Later interpretations extend Rome into Christianity, while others combine Rome with Greece, allowing the fourth kingdom to be Yishma’el - Islam. These interpretations assume that the prophecy ends with a Jewish kingdom in the end of the days and therefore must span throughout human history. An alternative interpretation suggests that the four kingdoms are Babylon, Persia/Medes, Alexander the Great, and the Diadochi kingdom which comprises the Ptolemy and the Selucids, and the dream extends itself to the kingdom of the Hashmona’im. Many prophecies deviate from their initial intentions due to man’s deviation from God’s path, and are destined to be fulfilled in the future.
Introduction
Rabbi Elchanan SametSefer Melakhim dedicates two literary sections to the activities of two prophets. Eliyahu and Elisha perform many miracles and Elisha is Eliyahu’s successor. Eliyahu begins his prophecy when the Kingdom of Israel was politically stable, but had reached new spiritual lows. Eliyahu and Elisha seem to perform their miracles without an explicit command from God. A Divine message can be delivered orally or through action – even an action that is not explicitly commanded by God. At times God may not accept the independent action of a prophet. Other times God may help the prophet preform a miracle, even if God is not in complete agreement with the prophet’s action. The majority of prophetic actions preformed without an explicit command reflect the Divine will, and achieve the objective of the prophet’s mission.
Implications of the Akeida - Part 4: Prophetic and Religious Challenges of the Akeida
Rabbi Ezra Bick | 32 דקותIn this fourth instalment of the Akeida series, we discuss the nature of prophecy, the limits of Ahavat Hashem (the commandment to love God), and the goals of the Torah. We examine the Rambam’s point of view as we wonder about the challenge inherent in the Akeida. Is this episode a challenge for Avraham, for God (as it were), or for the rest of the world?
Eliyahu on Mount Carmel (Part 9)
"Arise, eat and drink, for there is the sound of rumbling rain"
Rabbi Elchanan SametEliyahu’s command to Ahav to eat might signify the end of a fast that was declared due to the drought. Alternatively, it might signify Ahav’s identification with the killing of the prophets of Ba’al, thus warranting the downpour. There is no explicit prophecy that the rain will fall immediately, but Eliyahu believes the timing is right and he has faith in God and promises rain. The lack of the explicit prophecy demands that Eliyahu pray for the rain he promised.
Yeshayahu & Yerushalayim - Paradise Regained
Shani Taragin |In this class, Mrs. Taragin analyzes the poetic nature of Yeshayahu's prophecies, and draws parallels between his words and those of various texts across Tanach. Yeshayahu tried to urge the people, through his lyrical wording of God's messages, to return to the ideal state of the world, as we see with Adam in Gan Eden.
Ahav's Final Battle
Rabbi Alex IsraelWhile the 400 prophets in the narrative are not prophets of Ba'al, but speak in the name of God, they are nonetheless false prophets. The method in which God reveals himself to prophets, other than Moshe, does not allow two prophets to prophecy in the same words. At the request of Yehoshafat, the king of Yehuda who enthusiastically embraces unity with the Northern kingdom, a solitary true prophet is brought. He brings a message of Ahav's demise and for this he is punished. Despite his disguise, Ahav is mortally wounded in battle, but remains in the battleground, sacrificing his life, in order to give moral support to his soldiers.
Ahav is a wavering personality who lacks a solid backbone and is easily influenced. He can be swayed towards Ba'al and can be shocked to veer closer to God worship. It is this lack of personal resilience and consistency that leaves him so susceptible to wide alterations in his religious orientation. The damage that he inflicted upon both the nation and the unfortunate individuals who met their death as a result of his actions means that he is one of the worst kings in the history of the Northern kingdom.
A Fresh Look at Eicha Chapter 5
Rabbi Chaim Brovenderתאריך פרסום: תשס"ט | | 52 דקות
This shiur examines chapter 5 in Megillat Eikha, which seems to differ in both style and content from the rest of the megilla. These differences can be explained through an analysis of the process of categorizing the books of Tanach, and the differences between the books in Nevi'im and Ketuvim. Noticing the differences between the books in each category teaches us about the goals of the books, and sheds light on chapter 5 of Eikha - focusing on the concepts of teshuva, zachor, and what they mean for us today.
Yirmiyahu and the Goal of Prophecy
Rabbi Menachem Leibtagתאריך פרסום: תשס"ט | | 10 דקות
Who is Yirmiyahu? This short shiur explores the personality of this prophet who is commonly associated with the destruction of the Temple and the exile. Through a discussion about the seventy years usually attributed to the length of exile, we can learn about Yirmiyahu and the goal of prophecy in general.
Chronicle vs. Composition - An Example from Sefer Bamidbar
Rabbi Menachem Leibtagתאריך פרסום: תש"ע | |
Is the Tanach a chronicle or a composition? Does the Tanach merely list historical events, or is there a deeper message to be gleaned from the way it is written and organized? By examining the books of Shoftim and Bamidbar, we can gain a new understanding of Tanach as a composition. Each book has a prophetic agenda which teaches us a deeper lesson about the goal and message of the book, and understanding this message allows the reader to see the book in a whole new light.
The Book of Ovadya: Content and Meaning
Dr. Avigail Rockתאריך פרסום: תש"ע | |
Sefer Ovadya in its entirety is comprised of a prophecy directed at the nation of Edom, rebuking them for various offenses they had perpetrated against the Jewish nation during the destruction of the first Temple. Through a close reading of the book, as well as by referencing many other sources throughout the Tanach, we can appreciate how crucial this prophecy is for understanding the events that are to unfold in the future of the Jewish nation.
The Prophetic Purpose of Sefer Yehoshua
Rabbi Menachem Leibtag |Did Yehoshua fulfill God's command to capture the land promised to Am Yisrael? Through an analysis of the promise that God made to Yehoshua and to Moshe we learn about the acceptance of the covenant, and about Sefer Yehoshua as a book of prophecy rather than of history.
Courtesy of www.tanachstudy.com
Ramban on Yitro: Hearing God's Voice at Har Sinai
Rabbi Ezra Bick | 36 דקותWe examine Ramban’s comments on verse 9, wherein God tells Moshe that He will come in the “thickness of cloud” so that the people will hear God speaking to Moshe and believe in Moshe forever. What was the purpose of God speaking to Moshe in front of Bnei Yisrael? Why was it insufficient for Moshe to receive all of the Torah without Bnei Yisrael present? And why was some content experienced this way, and not all? Experiencing a shared prophetic experience adds a meaningful dimension to the acceptance of the Torah and to the appreciation of prophecy.
The Episode of the Cushite Woman
Rabbi Amnon Bazakתאריך פרסום: תשע"ו | | 15 דקות
What is the true nature of the complaint of Miriam and Aharon about Moshe, and how can we understand Moshe's reaction to this complaint?
Yirmiyahu's Prophetic Joy and Agony
Rabbi David SabatoTrue or False: Yirmiyahu vs. Hananya
Rabbi David SabatoWhen are Prophecies NOT Written?
Rabbi Dr. Yoel Bin NunThe Juxtaposition of Parashot in Vayelekh and their Significance [audio]
Rabbi Nathaniel Helfgot | 16 דקותWhat can the order and content of the various sections of Parashat Vayelekh teach us about the complementary roles of routine and novelty in our relationship with God? We examine the peculiarity of Hakhel, raise questions and attempt to answer them, such as: why is it only mentioned in Sefer Devarim, and why does everyone have to attend? We look at Hakhel as a reenactment of the Revelation at Har Sinai, view the tasks of the Leviim as an extension of Ki Tisa, and examine the appointment of Yehoshua. We explore connections between Parashat Vayelekh and the story of Eliyahu at Mount Carmel and his return to Mount Sinai (Horev), along with the command to appoint Elisha. Messages about leadership and cohesion of Am Yisrael emerge.
Concentration, Thanksgiving, Shock: Why Did Avraham Fall on His Face?
Rabbi David SilverbergAuthorship of the Books of the Prophets and Writings
Part 2
Rabbi Amnon BazakA fundamental difference of opinion exists between the secular, critical view of Tanakh, and the religious view. If a person believes that the Tanakh possesses sanctity and that the prophet receives his messages from God through prophecy and Divine inspiration, then he will obviously regard as illegitimate the view that a prophet is simply an eloquent and insightful member of the general population with no real ability to discern the future. Such a position represents a denial of the whole concept of prophecy, regardless of one's position on the question of whether Sefer Yishayahu is a single work or two separate ones brought together. It was this, then, that caused the great controversy concerning the existence of a second prophet prophesying the prophecies from chapter 40 of Yishyahu and onwards.
Hineni: Prepared for Prophecy and for God's Command
Rabbi David SilverbergAt the Heat of the Day: Visions or Guests?
Haste for Guests and at Sinai
Rabbi David SilverbergGod's Knock on Avraham's Door
Rabbi David SilverbergYoel 3-4 - Matan Al HaPerek
Rabbi David SabatoThe first part of Chapter Three describes the spiritual abundance that will be granted to the entire nation, which comes as a continuation of to the material abundance from the end of Chapter Two. Chapter Three moves on to describe the Day of the Lord, its aftermath, and the salvation that will come to those who call out to God.
In Chapter Four the prophet expands and interprets the vision of the Day of the Lord which was described in Chapter Three. The Day of the Lord is described as a day of judgment which will come to the natons of the world as retributon for the harm which they caused to Israel. Calamity befalls the opressors, but those dwelling in Zion are promised security and salvation.
The study guide includes explanations, guided questions, and an appendix about the Valley of Yehoshafat.
House of David, House of God – David's Request to Build the Temple
Rabbi Dov Berkovitsתאריך פרסום: תשע"ו | | 59 דקות
King David requests that the prophet Natan agree to his plan to take the "Ark of God out of the tent" and place it in a "house made of cedar trees" - at least as respectable as David's own palace. What ensues deepens our understanding regarding the experience of prophecy, the fundamental reality of a Jewish home, the meaning of the "unity of Hashem" and of the Jewish people - and
especially regarding David's personality and profound faith and the vision of the Bet Hamikdash.Sticks, Stones, & Sour Figs: Misinterpreting Messages of Nevuah
Shani Taragin |What is the unique nature of Yirmiyahu's mission? By focusing on the first perek detailing Yirmiyahu’s inauguration, we can explore Yirmiyahu’s prophetic purpose at a deeper level. God asks Yirmiyahu three times over the course of the book - "what do you see", and through an analysis of the text we can infer that this as a test to see whether he grasps the full meaning of his prophetic mission. This leads us to grapple with the concept of true and false prophecies in general, and the messages we are meant to learn from these prophecies for the future.
Do Two Walk Together if They had Not First Convened
Rabbi David SilverbergYaakov's Revival and Conditions for Prophecy
Rabbi David SilverbergVaera - Miracles and Prophecy
Rabbi Jonathan Snowbellתאריך פרסום: תשס"ט | | 18 דקות
What is a miracle? What is a prophecy? Both come up very strongly in this parasha. We look at some big ideas relating to these topics, and consider what elements of a nevua are crucial to our ability to accept and believe it. What are the purposes of miracles and prophecies? Accuracy, preciseness and relevancy are key.
Toldot: What Happened to the Prophecy about Yaakov?
Rabbi Jonathan Snowbell | 22 דקותIn this shiur, we ask: What happened? After the prophecy Rivka received about the struggle of her two sons, and the fight over the birthright, what is the bottom line? Who ends up with the birthright or ascendancy? We see from the continuing stories that it is a bit confusing, and very unclear. Yaakov appears to walk away with everything at first - but is that the case? He is forced to flee, and when he returns to Canaan he seemingly grovels to Esav and possibly even "returns" the bracha. We look at different approaches to the text and to the different turns of events, and we also examine different approaches to the nature of prophecy. Is prophecy as strong as our own choices?
Nehemya Wards Off his Enemies
Rabbi Tzvi SinenskyProphecy is on the wane. In this transitional moment, the book of Nehemya invokes the term “navi” in both ambiguous and shifting ways. Prophecy still exists, but it casts a far shorter shadow than in earlier ages.
During the time of the patriarchs and Moshe, prophecy certainly existed. Indeed, Moshe himself was the greatest of prophets. Nonetheless, Moshe’s primary mode of leadership was not necessarily exercised in the way of the later prophets. The same may be said of the patriarchs. Similarly, as the Biblical period ebbs away, prophecy continues to exist, but no longer represents a major mode of Jewish leadership. It is appropriate, therefore, that just as the earliest usages of navi are unclear, so too in Ezra-Nehemya, we find ambiguous usages of the word that gradually transition away from prophecy.
While divine reward and punishment still figure heavily in Ezra-Nehemya, Sanbalat and Tovia’s concern for tarnishing Nehemya’s reputation has a strikingly modern ring to it; they wished to embroil him in scandal. As before, here too we find evidence that the transition to a post-prophetic period is well underway.
Introduction to the Prophets
Shiur #01
Rabbi Yitzchak EtshalomIn this introduction, I will present an overview of nevua (prophecy) throughout the biblical period. As such, it will be overly broad, with a goal to refining our understanding of the role of the prophets whose works we will study together. I will examine eight possible definitions of prophecy, each of which is reasonable and anchored in traditional sources. This will provide an overview of the range of nevua within biblical history.
The “anti-establishment” prophets come in two large waves – one prior to the demise of the northern kingdom of Israel, the other prior to the fall of the southern kingdom of Judea. The prophets whose works we will study, Hoshea and Amos, belong to this era and type. Both prophesied during the mid-late 8th century BCE and stood independently of the court and delivered their prophecies against the elite of the Samarian (and, in a few cases, Judean) society.
The Prophecies of Amos: Introduction
Shiur #02
Rabbi Yitzchak EtshalomThis chapter will present the historic background of Amos’s prophecies, along with a brief biographic sketch of the prophet. We will then look at the opening lines of his prophecy and assay its role within his oratory.
The dating scheme at the beginning of Amos and the others among the "four synchronous prophets" is not merely a device for identifying when the prophet operates. It also tells us something about the content of each mission. The strange reference to King Yeravam of Israel (in addition to four kings of Judah) in the title verse may serve to foreshadow the confrontation between king and prophet that will define Amos’s agency.