[Avodah] (Neviim & Possible Mistakes); Akeidah & Yizchak

[hankman]

CM wrote:
[I]t has been my understanding (Although I can not cite a specific mekor) that the understanding by a Novi of his Nevuha is in fact infallible. The infallibility stems from the infallibility of Hashem to communicate the exact message he wishes to impart to the Novi, not metsad the Novi himself.


RDR then wrote:
See Daniel 12:8, Rashi and Ibn Ezra ad. loc

CM responds:
Daniel is not a problem for two reasons: 1) According to Rashi, Megila 14a and gemara 3a, Daniel was not a Novi. (Although one could understand Rashi as meaning he was a Novi but one without a shlichus to give over his nevuoh to Yisroel and thus not among the 48 and of lesser stature than the 3, Ch. Z. & M).
2) Even if he is counted among the Neviim, there is no problem. His not understanding this aspect of his vision is an aspect of the clarity of the vision as with all Neviim and their various levels of Nevuah (but Moshe Rabbeinu av l'neviim) that were b'aspaklaria sh'eina meira. This aspect of Nevuah is not a stira to infallibility of the Nevuah. The message Hashem wants to impart ( at the level of clarity he desires) gets through to the Novi, even if not all the mesholim and chidos are fully understood. But the Novi realizes what remains unclear or a moshol and does not incorrectly misinterpret milibo visions or mosholim that were fuzzy to him, they remain as the mosholim he saw, but no incorrect message or translation is transmitted. The bottom line -- the message may be fuzzy and in parts remain as mosholim and chidos not fully understood, but the message that Hashem wants to impart gets through infallibly and no incorrect message is attributed to the not fully comprehended parts of the nevuoh.

RDE quotes sefer Haiikarim:
CM responds:
I think the quote can be understood in the light of what I wrote above. The opening line, "though that all the words of the 
prophets are true with out any doubt" is essentially the infallibility aspect of the Nevuoh, the balance of the quote explains the various levels of the "aspaklaria sh'eina meira." At least that's how I understand it.

RYZ quotes Rambam Yisodei Torah 7:1-3:
CM comments:
I think the key phrases wrt to this thread are in halchah 3: "... bemareh hanevuoh derech moshol modi'in lo, umiyad yechokek belibo pisron hamoshol bemareh hanevuoh, veyodea ma hu." (i.e. the message meant to be imparted is understood clearly infallibly). But each part of the mareh is not necessarily part of the message and thus not necessarily completely comprehended, thus, the Rambam states "... meihem omrim hamoshol upisrono ... veyesh shehen omrim hapisron bilvad," but they NEVER give a pisron that is contrary to the intended message.

RRRW wrote:
And so if I understand this correctly then we'd say: Miriam=Aharon=Moshe
regarding infallibility?
And if not why not?

CM responds:
Not at all. Moshe was b'aspaklaria hameira while Miriam and Aharon were not! The level of the clarity was not the same, the one thing guaranteed of ALL neviim was that the message received was never a MISINTERPRETATION by the Novi even if some aspects of the nevuoh remained unclear or not fully understood i.e. in the original form of the mareh, moshol or chido at various levels of clarity - more for some, less for others, but NEVER WRONG. The message Hashem wants to get through to the novi - does.

Kol Tuv

Chaim Manaster
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