Take Ten for Talmud
1646BabaBasra12- Prophecy of the Fool and the Child
Shalom Alaykum alaykum alaykum on behalf of Teach 613, we welcome you to Take 10 Fatahmud. We'll start Baba Bassah Yud Bays, Baba Bassah 12a, pagination is 23, starting from about an eighth of the way up, in the middle of a line, talking about Nevuah, prophecy, and kahmah wisdom. Miyom shokarabesamiktosh, from the time that the Baysahmiktosh was destroyed, the Gomorah says, nidul nivuahmena niviyim, the prophecy was taken from the prophets, vinidnulah kahremim, and was given to kahremim, and the Gomorah explains that even though it was taken from the niviyim, that type of wisdom, that ability to give good advice and see into the future was not taken from the kahremim, from the wise people. So again, the statement is, from the time the Baysahmiktosh was destroyed, if you wanted to pursue such a thing as wisdom into the future, you would not go to a Navi, because that didn't work anymore, instead you would go to a kahrem. So the moshok comments, we have to explore which Baysahmiktosh are we talking about, and the kahrof of Nevuah was to a certain extent the time when the first Baysahmiktosh was destroyed, but they definitely still had Nevuah during the Gullus that followed the first Baysahmiktosh, and the Nevuah entered into the beginning of the second Baysahmiktosh, the Anshaykinesis Haggadolah, Omehem Kama Naveem, there were prophets among them. So the way we understand this is not as much from the time the first Baysahmiktosh was destroyed, as much as to say that in the second Baysahmiktosh there was not Nevuah, it was a little bit more like residual Nevuah of the energy of the first Baysahmiktosh. Says the Gimmara further more, Vahkhaam Adath Minavi, a wise person is greater than a prophet, and for that we have to appreciate the difference between wisdom and prophecy. A prophet is able to see into the future, a kahrem is able to see the present with great clarity and be able to give advice and foretell things based on his absolute clarity of the present. There's a cute story about somebody who wanted to speak with Ribiaco Kamonecki, and he felt that just to speak with Ribiaco wouldn't have purpose, so he started to make up a story. He made up a story that his father-in-law, who lived overseas, wanted him to come with the family. A whole story that his father was being very, his father-in-law was being very forceful about it, so he wanted advice from Ribiaco. He thought this would be a nice typical type of question, his needs, his family's needs, and his overbearing father-in-law. Ribiaco listened to the question, and Ribiaco asked him, "What's the name of your father-in-law?" And the man said the name, and Ribiaco said, "I remember him from Yeshiva, and it surprises me greatly that he should be as overbearing as you're describing in your family affairs." And the person acknowledged that he was quite exaggerating how forceful his father-in-law was, and really his father-in-law had requested, but it really was not forceful. Ribiaco, from the time in Yeshiva, was able to say, "It just doesn't make sense that that's the personality and that's the person," as he developed as a father-in-law in your relationship. Benio Yoda quotes a fascinating idea that Ahokam is "Oddif Minavi," Ahokam is greater than a prophet. He cites a specific example that Osniel Benkenaz in the time of Yeshiva was able to bring back Halokas that were forgotten in the time of Moshe, that which a Navi wasn't able to do. You may recall the story. They forgot certain Halokas, certain nuances, and they asked Yeshiva to prophesize, to bring them back, in consultation with Hashem. And Yeshua said, "Once sinai is over, once the Torah was given, you're not allowed to go back. Lobashamaimhi, you can't go back, Torah is no longer in heaven, it's up to us to preserve its integrity." And what Navuah couldn't do, Osniel Benkenaz was able to do Mitok Pil-Pulu through his very advanced wisdom. He was able to compare one case to the other and come to the conclusion as to what the Halokas should be in those cases that they were unsure. Let's move on to Amid base. And on the sixth line we find, Amrabi'ekhan and Rabie'ekhan and Tawat. Miyom Shaqara base Amiktash, the time that the base Amiktash was destroyed, as the Mahashosh says, it's really to exclude second base Amiktash already, doesn't have Navuah, except for those early years of residual, as we described. Nithla Navuah minanah vian vinitna leshotam ulutinokos. Prophecy was taken from the prophets, and it was given to the fools and, literally, to the young girls, latinokos, to the young girls. And the Gomorrah cites a story of each to bring home the point. Leshotamahi, what's an example of the fools having prophecy? Kihodamarbararavashi, there was a story of Marbararavashi, to have a koi baristika de makhuzah. He was in the marketplace in the city. Shamayli'ahu shota, he's heard a certain fool, to Kihodamar, Reishma sifta, de Molakh, bemasa makhassya, tiv yumi haasim. The person who is going to be appointed now as the rasashiva, the dean of the academy, in makhassya, in that city, he signs with the word tiv yumi. Omar, so Marbararavashi said, manhasimtiv yumi barabonon, who among the rabbis of the eligible people, uses that as his signature. Ano, it's me. Shimamino, the deek himali shaita, he took this as a prophecy, literally, and he said, it must be that it's my moment. I'm going to have the opportunity to become the rasashiva. Come, he picked himself up. Osa, he was coming to this city that was mentioned, and they indeed were looking for a rasashiva. Ada Osa, but by the time he was coming, imnura barabonon le osevelaravachamidifti birasha. The rabbis were already seriously considering appointing Ravachamidifti as their leader. Now, Marbararavashi was a significant player. As we'll see in a moment, they wanted his approval for the appointment. Perhaps they didn't offer it to him, because he wasn't in town, and they didn't realize he would relocate to accept the position. Kevin de Shamida also, when they heard that Marbararavashi was coming, shaita, zugadara barabonon le agave le emluchebe. They sent a peer of rabbis to Marbararavashi to achieve his consent for the appointment of this other rabbi, Ravachamidifti. So Marbararavashi went ahead, and Akve, he held them over. He told them to stay with him, and not to go back, and not to go back with any answer of his. Hadushadu zugadara baranacharina, so they sent another peer of rabbis to try to find Marbararavashi and consult with him to get the show on the road. Akve, agave, again, he held them with him, and didn't have them go back. At the Molo Beyasara, this kept happening until he had 10 of the rabbis in front of him. Kevin de Molo Beyasara once he had a minion. Pausachu v'etan of adorash. He began the shear. Le fishe emposkum ba kala pakasme asarah, because he can't give the shear with less than 10 people, this status of shear, and by giving shear in front of 10 people he became the rasashiva, even though it wasn't in dear base madrish, but for the region he became the rasashiva, he started, and it was his. Kori ra'vakha anafshe, ra'vakha medivti, who was on deck but didn't get it, commented, kolamareemlo, lubamareemativinlo. If it goes bad, it's not going to go good too soon. For kolamareemlo, and if it's a good streak, lubamareemareemlo, it doesn't go bad too fast. There's a certain momentum, and he recognized, as rashe says, that he wasn't going to be appointed. The marshaw, I'm sorry, I wanted to comment, the ben yahoyada wonders what it is that marbaravashi was doing. Was he like trying to steal the position with his creativity? And the ben yahoyada says that this is the point of the gamora, that what emanated from a fool's mouth, was considered nivua in his mind. And if it's a prophecy that he's going to get it, and they give it to someone else, then the way things work, it is probable that that other person would die shortly thereafter, so that marbaravashi, who was destined to get it, would get it. We have a rule, a malchos nugas, bechaverta. One rulership, one leadership position does not infringe on another leadership position, and ashem makes way, when Moshe's time was up, so to speak, Yoshua was ready to take over. Moshe says, "Why can't I just be around anyway?" And this dialogue, this discussion, has a significant consideration, which is that when it's time for the next leader to be in place, you can't infringe. And marbaravashi was actually saving the life of avachamidifti by creatively ascending to power in that position, because he took the comment of the shota seriously. Another story, tinokusmahi, what's the story of a young girl that's considered prophecy? Qui haut de basra frista, the duro of revrista, v'yosfa, bikan fait de avua, she was sitting, hava yas vikan mai, rava of ramibarhamma, rava, and ramibarhamma were in front. Omalaw, and the father of revrista asked her, "Man, me nayu, boy, is which one do you want as a husband?" Omalaw, she said, tar vaiu, I'd like them both. Meaning, a quote, if you take her word seriously, which the gomorris is, it's like an avua, she's a young girl, it's like an avua. She's saying she's going to somehow be married to both of them. Omalaw, rava, said v'anabasra, I'll be the second one, I'll be the last one. So again, we wander over here exactly what was going on that rava calls out, and I'll be the last one, the marsha suggests, based on a gomorim sakim, that marrying a gourusha bhayayay bhayla, a divorced woman, during the lifetime of the husband, is not a favorable thing. There's such a statement in the gomorim sakim. Apparently, he says, ramibarhamma, um, considered that a valid statement. He was nervous about such a statement, and he would not marry a gourusha bhayayay bhayla, a divorced woman. Rava was saying, I'm willing to marry a divorced woman during the life of her husband, her former husband, and therefore, Rava was saying the only way we can fulfill the words of this girl in a way that won't cause someone's death is if she marries ramibarhamma first, he divorces her, and then I marry her, and like this, no one will die. But the other way, if we accept the words of this girl as an unwitting prophecy, then whoever gets married, someone's going to have to die for the other one to marry them, and if I'm the one to marry, first Rava says, and ramibarhamma will not accept a divorced woman because of that teaching that he subscribed to, so then Rava says, it would mean that I die. So Rava right away said, I'm willing to take the divorced woman and let her marry ramibarhamma first, and then I'll take her in this way, fulfill her words in a somewhat favorable way. Yeshikar, thank you for joining.