Pensée juive sur Les Psaumes 147:9

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).

The commandment then emphasizes that the reward promised is not a natural sequence, but an act of Divine kindness, one that in light of the natural tendency to honour parents if only from a sense of gratitude, is hardly warranted. The mitzvah element of the commandment addresses itself first and foremost to the poor, who invest in looking after their father and mother rather than ensure they do not lose their inheritance.

The study of the other species of living creatures, their habits and their sustenance will not be concealed by one who observes them and reflects upon the marks of divine wisdom manifest in them. Hence, the scriptures repeatedly refer to them when mentioning G-d's wonders: "Who provides for the raven his prey when his young ones cry unto G-d" (Job 38:41), and "He gives to the beast his food, and to the young ravens which cry" (Tehilim 147:9). There are many other similar passages.