Chasidut su Geremia 20:78

This was the function of the prophet for Israel. Since his ' path of avodah was to purify his body till it became a soul, and to continuously cleave to God, without any separation between the material and the holy, he became the ‘place’ whereupon earth and sky kissed. The prophet was a heavenly window, through which the light of God spread to Israel, filling their hearts and even their bodies. Just as when God spoke, the prophet not only accrued knowledge—that God did or did not desire something —but also light and understanding of God which filled him to the extent that the verse says (Jeremiah 20:9) “and it was in my heart as a burning fire….”—so too with Israel: when the prophet spoke to them, it was not merely to impart instructions and chastisement. After all, they could determine how they had sinned till that point through their own minds, and many know the laws of the Torah. Nonetheless, they do not want [to fulfill them], or they want to but are unable to compel themselves to do so. [How many there are who recognized their lowly state and are concerned about it, but still find it difficult to rule their spirit and raise themselves from their lowliness!] It was only when the light of God was spread to Israel by the prophets and filled them, that they were able to observe their own lowliness, and via the spirit of God which filled them they were strengthened and sanctified. This is the ‘repentance and instructions’ to which Rashi referred, and the ‘to instruct regarding the Torah’ to which Maimonides referred.²¹³The recruitment of Rashi and Maimonides’ words as support of this interpretation is striking, though it feels like eisegesis (reading into the text) rather than exegesis. Rather than specific pieces of information or guidance, R. Shapiro understands that these prophets channeled the ‘light of God,’ benefiting their contemporaries through non-verbal revelation.