Comentários de Citação sobre II Reis 3:15

ויהי כי זקן יצחק, “it happened when Yitzchok aged, noticeably;” According to Nachmanides, Yitzchok at that point had intended to bless Esau seeing that he would inherit the land of Canaan being the firstborn, and as such it would be his duty to uphold the covenant G’d had made with Avraham. Rivkah had never revealed to her husband the prophecy she had received while pregnant with the twins in her womb, according to which the older of the brothers would be subservient to the younger one. Had Rivkah revealed this information to him, Yitzchok would have been violating an express commandment by G’d if he had accorded the blessing of Avraham to his son Esau. The reason Rivkah had not revealed this information to her husband, was her innate modesty. She did not want Yitzchok to feel slighted that G’d had revealed information to her that He had not seen fit to reveal to her husband. Alternately, she thought that Yitzchok, being a saint, had to be aware of anything she knew and more than that, so that revealing to him something that he already knew would appear as if she had underestimated her husband’s close relations to his Creator. At any rate, she feared that due to his open preference for Esau, Yitzchok might not bestow a blessing on Yaakov at all. She was afraid that if she would reveal her prophetic vision to Yitzchok at this time, he would decide not to bestow a blessing on either son, but leave everything to heaven, as his father had done before him. Rabbi Joseph Kimchi does not believe that Yitzchok ever had the intention of bestowing on Esau the blessing of Avraham [which carried with it the power to bless or to curse effectively, Ed.] He did not feel that Yaakov needed a blessing, seeing that he was a righteous individual in his own right. He felt that Esau was in need of a blessing precisely because he was a wicked individual. He hoped that by providing Esau with the opportunity of pleasing his father by bringing him venison to eat, the pleasure he would experience eating it would restore a measure of Holy Spirit to him, something that had been lacking in his life of late. Even the prophet Elisha had suffered from the absence of such Holy Spirit until it had been restored to him as a result of the music played for him, something that relieved his mental depression. [in both cases the mental depression had been brought on by the person’s failure to see his words of benevolent instruction take root in the listener. Ed.] (Kings II 3,15)

Heman, and Jeduthun, who prophesied When they would play these musical instruments, they would prophesy. A similar incident [is told] of Elisha: (II Kings 3:15): “’And now fetch me a musician.’ And when the musician played, the hand of the Lord came upon him.”

And the fourth matter is that the spirit of prophecy did not rest upon all of the [other] prophets according to their will, but only according to the will of God, may He be blessed. As behold, [it would happen that] a prophet would remain for days or years and not receive prophecy. And he would remain and request from the Creator, God - may He be blessed - that He inform him about something in prophecy and he would wait until he prophesied, for days or months, or He would not inform him in any regard. And there were among them groups that would prepare themselves and purify their thoughts - as Elisha did, as it is written (II Kings 3:15), "And now get me a musician" - and prophecy would come to him. But it was not necessarily [the case] that he would prophesy at the time that he prepared for it. But Moshe, our teacher - peace be upon him - [could receive prophecy] at any time that he wanted: He said (Numbers 9:8), "Wait and I will hear what the Lord commands for you"; and it is stated (Leviticus 16:2), "speak to your brother Aharon, that he should not come at any time to the Holy" - the sages, may their memory be blessed, said (Sifra on Leviticus 16:2), "Aharon is [in the category of] 'he should not come [at any time],' but Moshe is not [in the category of] 'he should not come.'