Difference between revisions of "Moshe/0"
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<li><b>Prophetic Autonomy?</b>  Throughout most of Torah, Moshe acts according to the Divine command.  However, on occasion, he appears to act without prior Divine consultation, even declaring on his own initiative that miracles will occur.<fn>For example, in Shemot 8, Moshe tells Paroh, without prior discussion with Hashem,  to set a time for the plague of frogs to end, promising that it will terminate as requested. During Korach's rebellion, Moshe appears to independently devise an "incense test" to prove whom God has chosen (Bemidbar 16:1-7), and later declares that the rebellion's leaders will die an unnatural death. Finally, when Reuven and Gad negotiate to settle the land east of the Jordan (Bemidbar 32), Moshe grants them permission to do so without first consulting with Hashem</fn>  On other occasions, we find him speaking in Hashem's name even though we have no previous record of any such speech of Hashem.<fn>For example, Moshe proclaims both the plague of locusts and firstborns in the name of God, though Hashem had not previously told Moshe the nature of these upcoming plagues. In the aftermath of the sin of the Golden Calf (Shemot 32), Moshe, employs the name of God ("כֹּה אָמַר י"י") in commanding the Levites to kill all idolaters. However, no record exists of any such explicit Divine command. In Vayikra 9, after the consecration of the Mishkan, Moshe directs Aharon regarding several sacrificial procedures, telling him, "זֶה הַדָּבָר אֲשֶׁר צִוָּה י"י". Nowhere, though, does the Torah recount Hashem's giving of this directive.</fn>  Are we to assume that in all of these cases, despite the textual silence, Moshe must nonetheless have operated according to a received Divine directive? Or, is it possible that, at times, Moshe had the authority to make his own decisions, declare miracles on his own, and even to attribute these initiatives to Hashem? Commentators debate the question:</li> | <li><b>Prophetic Autonomy?</b>  Throughout most of Torah, Moshe acts according to the Divine command.  However, on occasion, he appears to act without prior Divine consultation, even declaring on his own initiative that miracles will occur.<fn>For example, in Shemot 8, Moshe tells Paroh, without prior discussion with Hashem,  to set a time for the plague of frogs to end, promising that it will terminate as requested. During Korach's rebellion, Moshe appears to independently devise an "incense test" to prove whom God has chosen (Bemidbar 16:1-7), and later declares that the rebellion's leaders will die an unnatural death. Finally, when Reuven and Gad negotiate to settle the land east of the Jordan (Bemidbar 32), Moshe grants them permission to do so without first consulting with Hashem</fn>  On other occasions, we find him speaking in Hashem's name even though we have no previous record of any such speech of Hashem.<fn>For example, Moshe proclaims both the plague of locusts and firstborns in the name of God, though Hashem had not previously told Moshe the nature of these upcoming plagues. In the aftermath of the sin of the Golden Calf (Shemot 32), Moshe, employs the name of God ("כֹּה אָמַר י"י") in commanding the Levites to kill all idolaters. However, no record exists of any such explicit Divine command. In Vayikra 9, after the consecration of the Mishkan, Moshe directs Aharon regarding several sacrificial procedures, telling him, "זֶה הַדָּבָר אֲשֶׁר צִוָּה י"י". Nowhere, though, does the Torah recount Hashem's giving of this directive.</fn>  Are we to assume that in all of these cases, despite the textual silence, Moshe must nonetheless have operated according to a received Divine directive? Or, is it possible that, at times, Moshe had the authority to make his own decisions, declare miracles on his own, and even to attribute these initiatives to Hashem? Commentators debate the question:</li> | ||
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Version as of 23:24, 16 September 2019
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