Chasidut sobre Números 12:6
וַיֹּ֖אמֶר שִׁמְעוּ־נָ֣א דְבָרָ֑י אִם־יִֽהְיֶה֙ נְבִ֣יאֲכֶ֔ם יְהוָ֗ה בַּמַּרְאָה֙ אֵלָ֣יו אֶתְוַדָּ֔ע בַּחֲל֖וֹם אֲדַבֶּר־בּֽוֹ׃
Então disse: Ouvi agora as minhas palavras: se entre vós houver profeta, eu, o SENHOR, a ele me farei conhecer em visão, em <span class="x" onmousemove="Show('perush','Ou seja: existem graus de profecia. Com Moisés não precisa sonho, ou menos que isto: sempre está em contato permanentemente. Não dorme, não come, não se relaciona sexualmente, etc. Em resumo, não há ocorrência que seja empecilho para que Moisés entre à Tenda por chamado de Deus, e nem precisa a ela ser chamado.');" onmouseout="Hide('perush');">sonhos falarei com ele</span>.
Kedushat Levi
Numbers 12,1-9, “Miriam and Aaron spoke (critically) of Moses; etc.”, “when a prophet of Hashem arises amongst you, I make Myself known to him in a blurred vision, I speak to him in a dream;” I do not speak to Moses in riddles but in a vision as clear as a mirror.”
The wording is unclear, G’d could have been expected to say: אם יהיה נביאכם ה' בחידות אליו אתודע, i.e. that the difference between their degree of prophecy and that of Moses was that G’d makes Himself crystal clear when speaking to Moses.
In order to understand the wording of the Torah here it is pertinent to review a statement in the Mechilta on Parshat Bo, 1,1 where we have been taught that every time when the Torah commences a paragraph with the words: וידבר ה' אל משה ואל אהרן “Hashem spoke to Moses and Aaron,” G’d addressed only Moses directly, whereas Moses immediately made Aaron privy to what G’d had told him. It is most likely that also when other prophets received prophetic insights they received those only after Moses had acted as G’d’s intermediary. In order to understand this we must substitute the words: “Moses’ Torah,” for “Moses,” as the prophets we referred to lived after Moses had died. This has all been alluded to in the Talmud Yevamot 49 where the Talmud describes Moses as having seen G’d’s instructions through a clearly transparent window pane, i.e. the source from which all prophets’ visions had emanated, whereas the other prophets received their visions through a blurred transparency. i.e. after having been filtered by Moses.
We find a similar allusion in our verse above, where G’d tells Miriam and Aaron that if indeed they are prophets this was only due to their visions having first been “filtered” through Moses.
The wording is unclear, G’d could have been expected to say: אם יהיה נביאכם ה' בחידות אליו אתודע, i.e. that the difference between their degree of prophecy and that of Moses was that G’d makes Himself crystal clear when speaking to Moses.
In order to understand the wording of the Torah here it is pertinent to review a statement in the Mechilta on Parshat Bo, 1,1 where we have been taught that every time when the Torah commences a paragraph with the words: וידבר ה' אל משה ואל אהרן “Hashem spoke to Moses and Aaron,” G’d addressed only Moses directly, whereas Moses immediately made Aaron privy to what G’d had told him. It is most likely that also when other prophets received prophetic insights they received those only after Moses had acted as G’d’s intermediary. In order to understand this we must substitute the words: “Moses’ Torah,” for “Moses,” as the prophets we referred to lived after Moses had died. This has all been alluded to in the Talmud Yevamot 49 where the Talmud describes Moses as having seen G’d’s instructions through a clearly transparent window pane, i.e. the source from which all prophets’ visions had emanated, whereas the other prophets received their visions through a blurred transparency. i.e. after having been filtered by Moses.
We find a similar allusion in our verse above, where G’d tells Miriam and Aaron that if indeed they are prophets this was only due to their visions having first been “filtered” through Moses.
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