Pensamiento judío sobre Isaías 14:14

Midrash Rabbah Numbers, 20, states that the verse in Deut. 32,4 "the Rock, His work is perfect; for all His ways are justice, tells us that G'd has granted equal opportunities to the gentiles. If Israel possessed outstanding kings, so did the nations of the world. King Solomon's grandeur had been matched by Nebuchadnezzar king of Babylon. Yet, whereas Solomon used his position to build a temple for the Lord, composed prayers and hymns, Nebuchadnezzar cursed G'd, and declared war against Him. (Isaiah 14,14) David used the wealth granted him to fund the building of the temple. Haman used his wealth to obtain permission to wipe out the Jewish nation. Since the Jewish people had been given the prophet Moses, G'd had assigned Bileam to the nations of the world. The difference between the two lay in the fact that whereas Moses and other Jewish prophets warned their people against sin, Bileam seduced people into sinful behaviour, causing them to forfeit their share in the world to come. Jewish people exhibited compassion not only for their own people, but also for other nations. (Jeremiah 48,36, Ezekiel 27,2) Bileam, on the other hand, was bent on the destruction of an entire nation that had not committed an offence. This portion of the Torah is recorded to explain to the world why G'd removed His holy spirit from the nations of the world forthwith.

The view of some that the term prophet used to be applied to whoever happened to be the person of outstanding caliber in his generation, and that the definition is therefore not subject to objective criteria, is incorrect. Those who believe that prophecy is merely confirmation by G-d of wisdom acquired previously are also mistaken. The idea that a blind man-- through frequent usage-- may know his surroundings well, and regaining his eyesight will merely find confirmation of the truth of what he had surmised, is also not correct. If the onset of prophecy would not bestow additional information on the prophet, it would not be worth having. Whoever thinks along those lines belongs to the people who wish to limit the freedom of the Creator to change preordained events. Such people are therefore not of our faith! Anyone one who thinks in these terms cannot believe any part of the Torah which involves the supernatural or the miraculous. Solomon, in Proverbs 30,7-8, asks to be spared such fallacious logic as is expressed in the four generations of the verses following (10-14).