(יג) תָּמִ֣ים תִּֽהְיֶ֔ה עִ֖ם יְהֹוָ֥ה אֱלֹהֶֽיךָ׃ (יד) כִּ֣י ׀ הַגּוֹיִ֣ם הָאֵ֗לֶּה אֲשֶׁ֤ר אַתָּה֙ יוֹרֵ֣שׁ אוֹתָ֔ם אֶל־מְעֹנְנִ֥ים וְאֶל־קֹסְמִ֖ים יִשְׁמָ֑עוּ וְאַתָּ֕ה לֹ֣א כֵ֔ן נָ֥תַן לְךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ׃ (טו) נָבִ֨יא מִקִּרְבְּךָ֤ מֵאַחֶ֙יךָ֙ כָּמֹ֔נִי יָקִ֥ים לְךָ֖ יְהֹוָ֣ה אֱלֹהֶ֑יךָ אֵלָ֖יו תִּשְׁמָעֽוּן׃ (טז) כְּכֹ֨ל אֲשֶׁר־שָׁאַ֜לְתָּ מֵעִ֨ם יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ בְּחֹרֵ֔ב בְּי֥וֹם הַקָּהָ֖ל לֵאמֹ֑ר לֹ֣א אֹסֵ֗ף לִשְׁמֹ֙עַ֙ אֶת־קוֹל֙ יְהֹוָ֣ה אֱלֹהָ֔י וְאֶת־הָאֵ֨שׁ הַגְּדֹלָ֥ה הַזֹּ֛את לֹֽא־אֶרְאֶ֥ה ע֖וֹד וְלֹ֥א אָמֽוּת׃ (יז) וַיֹּ֥אמֶר יְהֹוָ֖ה אֵלָ֑י הֵיטִ֖יבוּ אֲשֶׁ֥ר דִּבֵּֽרוּ׃ (יח) נָבִ֨יא אָקִ֥ים לָהֶ֛ם מִקֶּ֥רֶב אֲחֵיהֶ֖ם כָּמ֑וֹךָ וְנָתַתִּ֤י דְבָרַי֙ בְּפִ֔יו וְדִבֶּ֣ר אֲלֵיהֶ֔ם אֵ֖ת כׇּל־אֲשֶׁ֥ר אֲצַוֶּֽנּוּ׃ (יט) וְהָיָ֗ה הָאִישׁ֙ אֲשֶׁ֤ר לֹֽא־יִשְׁמַע֙ אֶל־דְּבָרַ֔י אֲשֶׁ֥ר יְדַבֵּ֖ר בִּשְׁמִ֑י אָנֹכִ֖י אֶדְרֹ֥שׁ מֵעִמּֽוֹ׃ (כ) אַ֣ךְ הַנָּבִ֡יא אֲשֶׁ֣ר יָזִיד֩ לְדַבֵּ֨ר דָּבָ֜ר בִּשְׁמִ֗י אֵ֣ת אֲשֶׁ֤ר לֹֽא־צִוִּיתִיו֙ לְדַבֵּ֔ר וַאֲשֶׁ֣ר יְדַבֵּ֔ר בְּשֵׁ֖ם אֱלֹהִ֣ים אֲחֵרִ֑ים וּמֵ֖ת הַנָּבִ֥יא הַהֽוּא׃ (כא) וְכִ֥י תֹאמַ֖ר בִּלְבָבֶ֑ךָ אֵיכָה֙ נֵדַ֣ע אֶת־הַדָּבָ֔ר אֲשֶׁ֥ר לֹא־דִבְּר֖וֹ יְהֹוָֽה׃ (כב) אֲשֶׁר֩ יְדַבֵּ֨ר הַנָּבִ֜יא בְּשֵׁ֣ם יְהֹוָ֗ה וְלֹֽא־יִהְיֶ֤ה הַדָּבָר֙ וְלֹ֣א יָבֹ֔א ה֣וּא הַדָּבָ֔ר אֲשֶׁ֥ר לֹא־דִבְּר֖וֹ יְהֹוָ֑ה בְּזָדוֹן֙ דִּבְּר֣וֹ הַנָּבִ֔יא לֹ֥א תָג֖וּר מִמֶּֽנּוּ׃ {ס}
(13) You must be wholehearted with your God יהוה. (14) Those nations that you are about to dispossess do indeed resort to soothsayers and augurs; to you, however, your God יהוה has not assigned the like. (15) From among your own people, your God יהוה will raise up for you a prophet like myself; that is whom you shall heed. (16) This is just what you asked of your God יהוה at Horeb, on the day of the Assembly, saying, “Let me not hear the voice of my God יהוה any longer or see this wondrous fire any more, lest I die.” (17) Whereupon יהוה said to me, “They have done well in speaking thus. (18) I will raise up for them from among their own people a prophet like yourself, in whose mouth I will put My words and who will speak to them all that I command; (19) and anybody who fails to heed the words [the prophet] speaks in My name, I Myself will call to account. (20) But any prophet who presumes to speak in My name an oracle that I did not command to be uttered, or who speaks in the name of other gods—that prophet shall die.” (21) And should you ask yourselves, “How can we know that the oracle was not spoken by יהוה?”— (22) if the prophet speaks in the name of יהוה and the oracle does not come true, that oracle was not spoken by יהוה; the prophet has uttered it presumptuously: do not stand in dread of that person.
(4) Now King Mesha of Moab was a sheep breeder; and he used to pay as tribute to the king of Israel a hundred thousand lambs and the wool of a hundred thousand rams. (5) But when Ahab died, the king of Moab rebelled against the king of Israel. (6) So King Jehoram promptly set out from Samaria and mustered all Israel. (7) At the same time, he sent this message to King Jehoshaphat of Judah: “The king of Moab has rebelled against me; will you come with me to make war on Moab?” He replied, “I will go. I will do what you do: my troops shall be your troops, my horses shall be your horses.” (8) And he asked, “Which route shall we take?” [Jehoram] replied, “The road through the wilderness of Edom.” (9) So the king of Israel, the king of Judah, and the king of Edom set out, and they marched for seven days until they rounded [the tip of the Dead Sea]; and there was no water left for the army or for the animals that were with them. (10) “Alas!” cried the king of Israel. “GOD has brought these three kings together only to deliver them into the hands of Moab.” (11) But Jehoshaphat said, “Isn’t there a prophet of GOD here, through whom we may inquire of GOD ?” One of the courtiers of the king of Israel spoke up and said, “Elisha son of Shaphat, who poured water on the hands of Elijah, is here.” (12) “The word of GOD is with him,” said Jehoshaphat. So the king of Israel and Jehoshaphat and the king of Edom went down to him. (13) Elisha said to the king of Israel, “What have you to do with me? Go to your father’s prophets or your mother’s prophets.” But the king of Israel said, “Don’t [say that], for GOD has brought these three kings together only to deliver them into the hands of Moab.” (14) “As GOD of Hosts lives, whom I serve,” Elisha answered, “were it not that I respect King Jehoshaphat of Judah, I wouldn’t look at you or notice you. (15) Now then, get me a musician.”
As the musician played, GOD’s hand came upon him, (16) and he said, “Thus said GOD: This wadi shall be full of pools. (17) For thus said GOD: You shall see no wind, you shall see no rain, and yet the wadi shall be filled with water; and you and your cattle and your pack animals shall drink. (18) And this is but a slight thing in GOD’s sight, for Moab will also be delivered into your hands. (19) You shall conquer every fortified town and every splendid city; you shall fell every good tree and stop up all wells of water; and every fertile field you shall ruin with stones.” (20) And in the morning, when it was time to present the grain offering, water suddenly came from the direction of Edom and the land was covered by the water. (21) Meanwhile, all the Moabites had heard that the kings were advancing to make war on them; every man old enough to bear arms rallied, and they stationed themselves at the border. (22) Next morning, when they rose, the sun was shining over the water, and from the distance the water appeared to the Moabites as red as blood. (23) “That’s blood!” they said. “The kings must have fought among themselves and killed each other. Now to the spoil, Moab!” (24) They entered the Israelite camp, and the Israelites arose and attacked the Moabites, who fled before them. They advanced, constantly attacking the Moabites, (25) and they destroyed the towns. They each threw a stone into every fertile field, so that it was covered over; and they stopped up every spring and felled every fruit tree. Only the walls of Kir-hareseth were left, and then the slingers surrounded it and attacked it.
(א) (טו) נביא מקרבך, ולא מחוצה לארץ. מאחיך, ולא מאחרים. יקים לך ה' אלהיך, ולא לגוים ומה אני מקיים (ירמיה א ה) נביא לגוים נתתיך בנוהג מנהג גוים.
(ב) אליו תשמעון, אפילו אומר לך עבור על אחת מן המצות האמורות בתורה כאליהו בהר הכרמל לפי שעה שמע לו סליק פיסקא
(1) (Devarim 18:15) "A prophet from your midst, from your brothers, such as I, the L-rd your G-d will establish for you": "from your midst" — not from outside Eretz Yisrael; "from your brothers" — not from others (i.e., gentiles). "will establish for you" — and not for idolators. How, then, am I to understand (Jeremiah 1:5) "A prophet for the nations have I made you (Jeremiah)"? For those (Jews) who deport themselves as the nations do.
(2) "to him shall you hearken": even if he tells you to transgress (temporarily) one of the mitzvoth of the Torah, as in the instance of Eliyahu on Mount Carmel, if (in his judgment) the time requires it, listen to him.
17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. 19 Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. 20 For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.
21 “You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’ 22 But I tell you that anyone who is angry with a brother or sister will be subject to judgment. Again, anyone who says to a brother or sister, ‘Raca,’ is answerable to the court. And anyone who says, ‘You fool!’ will be in danger of the fire of hell.
31 “It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’ 32 But I tell you that anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery, and anyone who marries a divorced woman commits adultery.
38 “You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ 39 But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. 40 And if anyone wants to sue you and take your shirt, hand over your coat as well. 41 If anyone forces you to go one mile, go with them two miles. 42 Give to the one who asks you, and do not turn away from the one who wants to borrow from you.
43 “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ 44 But I tell you, love your enemies and pray for those who persecute you, 45 that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47 And if you greet only your own people, what are you doing more than others? Do not even pagans do that? 48 Be perfect, therefore, as your heavenly Father is perfect.
אמר רב יהודה אמר שמואל שלשת אלפים הלכות נשתכחו בימי אבלו של משה אמרו לו ליהושע שאל א"ל (דברים ל, יב) לא בשמים היא אמרו לו לשמואל שאל אמר להם אלה המצות שאין הנביא רשאי לחדש דבר מעתה אמר רב יהודה אמר רב בשעה שנפטר משה רבינו לגן עדן אמר לו ליהושע שאל ממני כל ספיקות שיש לך אמר לו רבי כלום הנחתיך שעה אחת והלכתי למקום אחר לא כך כתבת בי (שמות לג, יא) ומשרתו יהושע בן נון נער לא ימיש מתוך האהל מיד תשש כחו של יהושע ונשתכחו ממנו שלש מאות הלכות ונולדו לו שבע מאות ספיקות ועמדו כל ישראל להרגו אמר לו הקב"ה לומר לך אי אפשר לך וטורדן במלחמה שנאמר (יהושע א, א) ויהי אחרי מות משה עבד ה' ויאמר ה' וגו' במתניתין תנא אלף ושבע מאות קלין וחמורין וגזירות שוות ודקדוקי סופרים נשתכחו בימי אבלו של משה אמר רבי אבהו אעפ"כ החזירן עתניאל בן קנז מתוך פלפולו שנאמר (יהושע טו, יז) וילכדה עתניאל בן קנז אחי כלב (הקטן ממנו)
Rav Yehuda says that Shmuel says: Three thousand halakhot were forgotten during the days of mourning for Moses. The Jewish people said to Joshua: Ask. Joshua said to them: “It is not in heaven” (Deuteronomy 30:12). The Jewish people again said to Samuel: Ask. He said to them: The Torah states: “These are the commandments that the Lord commanded Moses to tell the children of Israel at Mount Sinai” (Leviticus 27:34). The word “these” indicates that from now on a prophet is not permitted to introduce any new element.
It is taught in a baraita: One thousand and seven hundred a fortiori inferences, and verbal analogies, and minutiae of the scribes were forgotten during the days of mourning for Moses. Rabbi Abbahu says: Even so, Othniel, son of Kenaz, restored them through his sharp mind [pilpulo]
תָּנוּ רַבָּנַן: אַרְבָּעִים וּשְׁמוֹנָה נְבִיאִים וְשֶׁבַע נְבִיאוֹת נִתְנַבְּאוּ לָהֶם לְיִשְׂרָאֵל, וְלֹא פִּחֲתוּ וְלֹא הוֹתִירוּ עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה, חוּץ מִמִּקְרָא מְגִילָּה. מַאי דְּרוּשׁ? אָמַר רַבִּי חִיָּיא בַּר אָבִין אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה: וּמָה מֵעַבְדוּת לְחֵירוּת אָמְרִינַן שִׁירָה — מִמִּיתָה לְחַיִּים לֹא כׇּל שֶׁכֵּן.
The Sages taught in a baraita: Forty-eight prophets and seven prophetesses prophesied on behalf of the Jewish people, and they neither subtracted from nor added onto what is written in the Torah, except for the reading of the Megilla. The Gemara asks: On what basis did they add this mitzva? Rabbi Ḥiyya bar Avin said that Rabbi Yehoshua ben Korḥa said : If, from slavery to freedom, we recite songs from death to life, is it not all the more so ?
ירושלמי, ע"ז, ב' ז.
רִבִּי חֲנִינָה בְשֵׁם רִבִּי אִידִי בְשֵׁם רִבִּי תַנְחוּם בֵּרִבִּי חִייָה. חֲמוּדִין דִּבְרֵי זְקֵינִים מִדִּבְרֵי נְבִיאִים. דִּכְתִיב אַל־תַּטִּיפוּ יַטִּיפ֑וּן. וּכְתִיב אַטִּיף לְךָ֔ לַיַּי֖ן וְלַשֵּׁכָ֑ר. נָבִיא וְזָקֵן לְמָה הֵן דּוֹמִין. לַמֶּלֶךּ שֶׁשִּׂילַּח שְׁנֵי סֵימָנְטֵירִין שֶׁלּוֹ לִמְדִינָה. עַל אֶחָד מֵהֶן כָּתַב. אִם אֵינוֹ מַרְאֶה לָכֶם חוֹתָם שֶׁלִּי וְסֵימַנְטֵירִין שֶׁלִּי אַל תַּאֲמִינוּ לוֹ. וְעַל אֶחָד מֵהֶן כַָּתַב. אַף עַל פְּי שֶׁאֵינוֹ מַרְאֶה לָכֶם חוֹתָם שֶׁלִּי וְסֵימַנְטֵירִין שֶׁלִּי הֶאֱמִינוּ לוֹ. כָּךְ בְּנָבִיא כָתוּב וְנָתַ֥ן אֵלֶי֛ךָ א֖וֹת א֥וֹ מוֹפֵֽת. בְּרַם הָכָא. עַל־פִּ֨י הַתּוֹרָ֜ה אֲשֶׁ֣ר יוֹר֗וּךָ.
Jerusalem Talmud, Avodah Zarah, 2:7
Rebbi Ḥanina in the name of Rebbi Idi in the name of Rebbi Tanḥum bar Ḥiyya: The words of the Sages carry more weight than those of the prophets since it is written, "do not preach, they preach" (Micha 2:6). And it is written, "I shall preach to you for wine and liquor" (Micha 2:11). The relation of prophet and scholar can be compared to the case of a king who sent two seals (As the text shows this is a scribal error. Read with the other sources פלמנטרין diplomatarii, persons authorized to use the imperial mail) to a province. About one of them he wrote, if he does not show you my seal and σημαντήριον (Greek “seal”), do not believe him. About the other he wrote, even if he does not show you my seal and σημαντήριον, believe him. So about a prophet is written, "he gives you a sign or miracle" (Deut. 13:2). But here it is written, "according to the teachings that they will teach you" (Deut. 17:11)
סדר עולם רבה פ"ל
ועמד מלך גבור וגו' וכעמדו תשבר וגו' (שם /דניאל/ יא ג), הוא אלכסנדרוס מקדון שמלך י"ב שנה, עד כאן היו הנביאים מתנבאים ברוח הקדש, מכאן ואילך, הט אזנך ושמע דברי חכמים (משלי כב יז), שנאמר כי נעים כי תשמרם בבטנך וגו', להיות בה' מבטחך (שם /משלי כ"ב ט'/),
Seder Olam Rabbah, 30
"And a mighty king will rise..." (Daniel 11:3) - This refers to Alexander of Macedonia who reigned for 12 years. Until this point the prophets would prophesize with the holy Spirit, from here onwards - "Incline your ear and listen to the words of the sages" (Mishlei 22:17).
(טז) ויאמרו אל משה דבר אתה עמנו ונשמעה בזו זכו שיעמדו להם נביאים וכן הוא אומר (דברים י"ח ט"ו) נביא מקרבך מאחיך כמוני יקים לך ה' אלהיך: אבל משהיו מלעיבים במלאכי אלהים פסקה מהם רוח הקדש כן הוא אומר (דה"ב ל"ו ט"ז) ויהיו מלעיבים במלאכי האלהים:
"And they said to Moshe, you speak to us so that we can listen" For this (request) they merited having prophets amongst them, as it says "God will raise up for you, from among your brethren, a prophet like me" (Devarim 18:15). But when they treated God's messengers with scorn, the Holy Spirit ceased (to be accessible) among them, as it says "and they mocked God's messengers" (Chronicles 2, 36:16).
אם חומה היא נבנה עליה טירת כסף ואם דלת היא נצור עליה לוח ארז (שה"ש ח' ט') כנגד מי אמר שלמה למקרא הזה לא אמרו אלא כנגד כנסת ישראל שבשעה שנבנה הבית האחרון לא שרתה [בו] שכינה שכך אמר הקדוש ברוך הוא אם עולים ישראל כולם תשרה שכינה ואם לאו לא ישתמשו אלא בבת קול שנאמר "ורבים מהכהנים והלוים וראשי האבות הזקנים אשר ראו את הבית הראשון ביסדו זה הבית בעיניהם בכים בקול גדול ורבים בתרועה בשמחה להרים קול:" (עזרא ג' י"ב)
...אמר רבי יצחק מפני מה לא שרתה שכינה בבית האחרון שבנו בני הגולה מפני שבנאו כורש מלך פרס שהוא מזרעו של יפת לפי שאין שכינה שורה במעשי ידיו של יפת אבל בית הראשון שבנו בני ישראל בני בניו של שם [שרתה בו שכינה] שנאמר יפת אלקים ליפת וישכון באהלי שם (בראשית ט' כ"ז)
"If she be a wall,
We will build upon it a silver battlement;
If she be a door,
We will panel it in cedar.” (Song, 8:9)
Who was King Solomon referring to in this verse? He was referring to the community of Israel, for when the later temple was built, the divine presence did not dwell in it. The holy, blessed One said: If all of Israel ascend (from exile) the divine presence will dwell (amongst them). If they do not, all they will access is "Bat Kol". Thus it says - "Many of the priests and Levites and the heads of the clans, the older ones who had seen the first house, wept loudly at the sight of the founding of this house. Many others shouted joyously at the top of their voices". (Ezra 3:12)
Rabbi Yitzhak said: Why did the divine presence not dwell in the later temple, constructed by the returning exiles? Because it was built by Koreah, the king of Persia, I descendant of Yapeth, and the divine presence does not dwell in the creations of Yapeth. But the first temple was built by the people of Israel, the descendants of Shem, and it says -"May God enlarge Japheth,
And let him dwell in the tents of Shem"(Bereshit 9:27).
אָמַר רַבִּי אַבְדִּימִי דְּמִן חֵיפָה: מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, נִיטְּלָה נְבוּאָה מִן הַנְּבִיאִים וְנִיתְּנָה לַחֲכָמִים. אַטּוּ חָכָם לָאו נָבִיא הוּא? הָכִי קָאָמַר: אַף עַל פִּי שֶׁנִּיטְּלָה מִן הַנְּבִיאִים, מִן הַחֲכָמִים לֹא נִיטְּלָה. אָמַר אַמֵּימָר: וְחָכָם עָדִיף מִנָּבִיא, שֶׁנֶּאֱמַר: ״וְנָבִא לְבַב חׇכְמָה״ – מִי נִתְלֶה בְּמִי? הֱוֵי אוֹמֵר: קָטָן נִתְלֶה בַּגָּדוֹל.
...אָמַר רַבִּי יוֹחָנָן: מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, נִיטְּלָה נְבוּאָה מִן הַנְּבִיאִים וְנִיתְּנָה לַשּׁוֹטִים וְלַתִּינוֹקוֹת.
Rabbi Avdimi from Haifa says: From the day that the Temple was destroyed prophecy was taken from the prophets and given to the Sages. Is that to say that a Sage is not fit to be a prophet? This is what Rabbi Avdimi is saying: Even though prophecy was taken from the prophets, it was not taken from the Sages. Ameimar said: And a Sage is greater than a prophet, as it is stated: “And a prophet has a heart of wisdom” (Psalms 90:12), who is compared to whom? You must say that the lesser is compared to the greater.
...Rabbi Yoḥanan said: From the day that the Temple was destroyed, prophecy was taken from the prophets and given to imbeciles and children.