열왕기상 22:22의 인용 해설

And so we find in the portion of Pinchas (Numbers 27:18) regarding Joshua, that the Holy One, blessed be He, said to Moses: Take for yourself Joshua son of Nun, a man who has spirit within him, and you shall lay your hand upon him — implying one hand. But in practice it is stated (Numbers 27:23): And he laid his hands upon him — implying two hands. Similarly here, in the command it says and he shall lay his hand, but in practice it is written: and Aaron shall lay both his hands. And likewise in the portion of Pinchas, the passage about the daily burnt offering is placed next to Joshua’s appointment, to tell you that just as the regular offerings bear the guilt of the people — for the morning daily offering atones for sins committed at night, and the afternoon daily offering atones for sins committed throughout the day — and this is the reason for the laying of hands, to place the taint and blemish of all Israel upon the offering, so too the leaders of Israel are a guilt offering for the people, as our Sages learned (Sifrei, Deuteronomy 1:13) from the verse and I will make them heads over you — that the guilt of the people is dependent on their leaders. And this is the reason for the laying of hands upon Joshua, saying: “Behold, the guilt of the people is dependent upon you, both sins of action and sins of thought.” And this specifically applies to “a man who has spirit within him” like Joshua, who knows how to go against the spirit of each and every person, for he is able to see through the holy spirit that is upon him all that comes upon the spirit of each and every person. And when he sees in someone that a spirit of confusion has been drawn into them, not the spirit of God (1 Kings 19:11), then it is incumbent upon him to turn them from their way, to rebuke them, and to chastise them. And if he does not rebuke them, then the sin is dependent on him. But a person who does not have spirit within him and cannot go against the spirit of each and every person is not held accountable for the sins of thought of their fellow, for the hidden things belong to the Lord our God (Deuteronomy 29:28), and none of us knows the extent of our fellow’s spirit and thoughts.

We may best understand what the Torah has in mind by recalling the incident involving a true prophet Michayuh and a number (400) of false prophets, notably Tzidkiyahu ben Kenaanah (compare Kings I chapter 22). This occurred during the reign of Yehoshaphat King of Yehudah and Achav King of Israel when the latter invited Yehoshaphat to join him in a war against the Syrians (Aramites) in order to recapture Yavesh Gilead [the equivalent of the Golan Heights in those days. Ed.]. Originally, all the prophets including Tzidkiyahu ben Kenaanah (who was only called in at the insistence of Yehoshaphat) prophesied success, urging the king to go to war. When Yehoshaphat who was uncomfortable in the company of 400 false prophets, all of whom appeared to be Achav's "yes-men" demanded to hear the opinion of a true prophet, one whom Achav had not invited, Michayuh was called, Achav had first demurred claiming that he always prophesied negatively for him and when Michayhu saw that the chief of the false prophets Tzidkiyahu boasted that Achav would succeed with the iron horns he displayed, he too wished the king success, using almost the same language as the other prophets. Yehoshaphat was still suspicious and upon consulting Michayuh again the latter revealed that he had seen a vision of all the Israelite soldiers fleeing into the hills, etc. He also explained that G'd in heaven had allowed Achav to be deliberately misled into going to war so that he would fall in battle. In my commentary on the Books of the Prophets I have dealt with the problem of why the true prophet Michayuh had originally prophesied success for Achav when he had wished him success in his forthcoming battle instead of warning him to desist. I explained that it was precisely this prophet who had been imbued with the spirit of Navot Hacarmeli whom Achav and Izzebel had arranged to become the victim of a judicial murder by framing him. Navot's spirit had complained in the heavens about his life not having been avenged. While Michayuh was thus temporarily under the spell of the spirit of Navot, he had made a comment which lured Achav into waging war. Shortly thereafter his own spirit took over and he revealed to Yehoshaphat in the presence of Achav what he had truly been shown. By that time Achav had good reason not to take him seriously since he had contradicted himself and discredited himself. There are numerous questions regarding the conduct of Michayuh, not the least of which is why he eventually tried to thwart G'd's plan to entrap Achav so that he could fall in battle. Why did he tell Achav about what he had seen in a vision thus encouraging Achav to save his life by not going to war?

MY LORD MOSES, ‘K’LA’EIM’ (SHUT THEM IN). The meaning of this is that Moses had told the people the words of G-d, that He would take of the spirit which was upon him and put it upon those that will stand with him in the Tent of Meeting. Now those that did not go to the Tent [i.e., Eldad and Medad who had also been designated for that honor], and yet held themselves to be among those upon whom Moses’ spirit had been put [by prophesying in the camp,²⁵⁵Verse 27. as Eldad and Medad did], were as rebels against Moses’ words. Therefore Joshua said to Moses, “Shut them in, for perhaps it is a lying spirit²⁵⁶I Kings 22:22. in their mouths, or it is an evil spirit that terrifies them,²⁵⁷See I Samuel 16:14. and thus they must be put in a prison like a man that is mad, and maketh himself like a prophet.”²⁵⁸Jeremiah 29:26. But Moses in his humility answered: “Would that all the people of the Eternal were prophets, that the Eternal would give His spirit upon them!²⁵⁹Verse 29. — for G-d put His spirit directly upon them without taking of the spirit which was upon me, and would that this would happen to all the people.”
However, from the words of our Rabbis it appears that the custom in Israel was that no one would prophesy about future events in the presence of a prophet who is greater than him, but they would follow him as his disciples, and these were the sons of the prophets.²⁶⁰I Kings 20:35. Rambam defines the sons of the prophets as “those who sought the prophetic gift. And although they directed their minds towards it, the Divine Spirit might or might not rest upon them” (Hilchoth Yesodei Hatorah 7:5). Thus the Rabbis have said in Tractate Sanhedrin [with reference to the prophecy of Eldad and Medad]:²⁶¹Sanhedrin 17 a. “We can well understand according to that Sage who said that [Eldad and Medad prophesied that] ‘Moses will die [before entering the Land],’ that Joshua therefore said, My lord Moses, shut them in [since he wished to save Moses from grief]. But according to the Sage who said that [they prophesied] about the quails [that they would come from the sea], why should they be shut in [and not prophesy]? It is because the case resembled that of a pupil who renders a decision in the presence of his master.” Similarly [this was the reason why they were forbidden to prophesy] according to the Sage who says that they prophesied about Gog and Magog.²⁶²Ezekiel 38:17. And the Rabbis have mentioned a similar case in Tractate Megillah in the matter of Deborah.²⁶³In Megillah 14 b the Talmud lists the seven prophetesses that prophesied in Israel, mentioning among them Deborah, Huldah, etc. It is related in the Book of Kings that King Josiah of Judah sent to Huldah a delegation to inquire about a certain matter (II Kings 22:14). On this the Gemara asked: “But how could Huldah prophesy whilst Jeremiah — the leading prophet in Jerusalem — was present?” To this question the answer is given that “Huldah was a relative of Jeremiah and therefore he did not mind her prophesying.” Thus it is clear from this text that there was a rule in Israel that no one should prophesy in the presence of a greater prophet. Ramban’s mentioning “Deborah” is merely a reference to the text in the Gemara which begins this discussion, but the actual reference is to Huldah, as explained above. But Moses said that he, being the master, foregoes the honor due to him [and the law is that a Rabbi is able to renounce the honor due to him],²⁶⁴Kiddushin 32 a. and he desires and is happy [that they prophesy]. And I have seen that the Targum Yerushalmi²⁶⁵This is found in our Targum Yonathan ben Uziel. rendered: “k’la’eim — withhold from them the Holy Spirit.” The Targum thus understood the word k’la’eim to be like the expressions: Behold, ‘lo echla’ (I did not refrain) my lips;²⁶⁶Psalms 40:10. ‘lo thichla’ (Thou wilt not withhold) Thy compassions from me.²⁶⁷Ibid., Verse 12.
Now the reason for this matter is that Joshua thought that [Eldad and Medad] were prophesying because they were of them that were recorded²⁶⁸Verse 26. [among the prescribed number of seventy men that were to join Moses], because the spirit of Moses was transmitted to all that were recorded, for he intended that all [seventy of them should become prophets]. Therefore Joshua said to Moses: “It is not fitting that they [Eldad and Medad] should prophesy in the camp, since they did not fulfill the word of G-d who commanded: and thou [Moses] shalt bring them unto the Tent of Meeting, that they may stand there with thee,²⁶⁹Verse 16. and thus it might appear that not all of them prophesied through His putting of the spirit which was upon you [on them]. It is therefore fitting for my lord to direct your mind towards the spirit of G-d [which is upon you] and to bring it [completely] back to you, so that it should not be taken from you except for those who stand before you in accordance with the word of G-d. For it was because you intended at first that all who were recorded [should be prophets] that some of your glory came upon them, and if you will now intend to withdraw it from them, it will come to rest only upon those who stand before you in accordance with the word of G-d.” But Moses answered [Joshua by saying] that he should not be zealous for his sake, for he wishes that they prophesy whether in his presence or outside it, since G-d had put His spirit upon them — either by transmission from Moses or [directly from G-d] without such a transmission.