SoulsonFire.docVIP

Souls on Fire By Rabbi Daniel Kramer, Kollel Zichron Amram Yeshiva of Greater Washington “Vayidaber Moshe el roshei hamattos li’vnei yisrael leimor, zeh hadavar asher tziva Hashem” (Bamidbar 30:2) “And Moshe said to the chiefs of the tribes of Bnei Yisrael, saying, ‘This is the word that Hashem commanded.’ ” “All of the prophets prophesized with the term “koh”, but Moshe prophesized with “zeh hadavar.” (Sifri) “All the nevi’im used the term “koh” to start their prophecies” means that they could only say something that approximated what Hashem had actually said, but they could not actually repeat exactly what HaShem had said. On the other hand, Moshe Rabbeinu could express Hashem’s word exactly the way Hashem intended. Moshe could hear the word of Hashem and proclaim, “Zeh hadavar”, this – exactly this - is the word of Hashem. Many commentaries point to this Midrash as a source for Chazal’s statement that the Shechina talked from within Moshe’s throat (there was no separation between Moshe and Hashem, he was completely attached to Hashem). The Gemara in Yevamos 49b refers to this concept from a different angle. The Gemara compares the prophecy of Moshe Rabbeinu to an “aspaklaria hame’ira” and to the prophecy of other nevi’im as “aspaklaria shi’eina me’ira.” This is roughly translated as a clear vision as opposed to an unclear vision. We must understand the differences between these two types of prophecy as well as their relevance to us. The word that the Sifri uses to express the other nevi’im’s prophecy is “koh”. In Hebrew this is spelled “kof” “heh”. The date of Chanukah is kof heh Kislev. Indeed, a classic understanding of the word Chanukah is “chanu kof heh” – “they (the Chashmonaim) rested on the 25th (of Kislev). Rabbi Levi Yitzchok of Berditchev, the Kedushas Levi, explains the kof heh of Chanukah as alluding to the term “koh” in the prophecies of the nevi’im other than Moshe Rabbeinu. What does he mean? The Rambam (Introduction to Perek Ch