Musar su Osea 12:11

Let us praise our God and bless our Maker Who created us and summoned us to do that which will improve our souls. Before we came into existence, His kindness to us was great. From nothing He produced us, and He brought us forth from that which was not to that which is. He enlightened us with laws, statutes and righteous judgments. Through His servants, the Prophets, He informed us which path was luminous so that our darkness might be transformed into light, so as to convert the darkness of our eyes to light so that we may walk in the path of His goodly Torah which is a tree of life to them that take hold of it. Into our nostrils He breathed a soul, i.e., the rational soul to give wisdom to the simple, so that we might know the good and cleave to it and set a distance from evil and turn away from its path. He cautioned us through His pleasant statutes and judgment, by means of two witnesses by reason first and by the Prophets afterwards. As He says concerning understanding (Jeremiah 9:23), “But let him that glorieth glory in this that he understandeth and knoweth Me.” And it is said by the Prophet (Hosea 12:11), “I have also spoken unto the Prophets and I have multiplied visions.” (He did this) in order that our awe of Him might show forth and His Torah be set between our eyes so that both constitute the cause for attaining the will of God and the ladder upon which to ascend to the uttermost chariot and a key to the gates of the improvement of the soul.

In a book called Sefer Hama-arechet chapter Ha-adam the author writes: Now that you are aware of the reasons for the manner in which the human body is constructed, you are able to understand whether you have received communication via the "mouth to mouth" method, a true prophetic insight such as our prophets used to receive, or not. The sages used to call such prophetic insights שיעור קומה, a way of saying that someone had some insight into the gateway of the Creator. The Torah referred to this when it describes G–d as saying "Let us make man in Our image and in Our likeness." Concerning such visions it is written: ואנכי חזון הרבתי וביד הנביאים אדמה "I have granted many visions and made plain My word through appearances to the prophets." Thus far the author of Sefer Hama-arechet.

Moses did not need to be separated from the source of his visions by any window-pane, as it is said of him (Numbers 12,8): ותמונת ה' יביט, "He is able to behold a picture drawn by G–d." Daniel 8,2 on the other hand, described himself as seeing himself in Shushan, though in his vision he actually stood on the banks of the river Ulai. Hoseah 12,11 may have referred to the difference between these two kinds of prophetic visions when he said: ודברתי על הנביאים ואנכי חזון הרביתי, "And I (G–d), spoke to the prophets, having granted many visions." Surely the verse should have said עם הנביאים instead of על הנביאים if the meaning is that G–d spoke with or to other prophets. [Kittel brings a version which has the word אל instead of על (as in our texts). The author may have had such a version of the Bible since he dwells on the meaning of the word אל as opposed to על. Ed.] When you understand the meaning of the word אל, you will understand that we are dealing here with a type of prophecy which exceeds in clarity of vision all other types of prophecy and which is referred to in our literature as אספקלריא דנהרא, clear vision. This kind of prophecy was granted to none other than Moses, the father-figure for all subsequent prophets. The Torah (Numbers 12,8) says of him: "I speak to him mouth to mouth, etc." The very word חזון is a reminder of the expression הוגד לי חזות קשה, "a harsh prophecy has been revealed to me "(Isaiah 21,2). We also find this expression used in the type of prophecy Abraham received before he was circumcised, such as in Genesis 15,1.