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After the Temple's destruction, why was prophecy given to fools rather than wise people? The shiur distinguishes between prophecy of future events (requiring wisdom) and sensing present distant occurrences (requiring total immersion in physicality). Fools, completely connected to their immediate reality, can detect spiritual reverberations across space that sages cannot access.
This shiur examines the Talmudic teaching that 'from the day the Temple was destroyed, prophecy was taken from prophets and given to fools and children.' Rabbi Zweig analyzes the complex story of Mar bar Ravashi in Bava Basra 12b, who heard a fool predict his appointment as Rosh Yeshiva, leading to his usurpation of Rav Achami Difti's position. The Gemara (גמרא) presents this as an example of how prophecy now operates through unconventional channels. The shiur addresses several difficulties raised by the Maharsha: Why would prophecy be given to fools rather than ordinary people? What is the meaning of 'l'yumi chasam' (sealed for good days)? How does this reconcile with the principle that whoever is pushed away by circumstance will eventually succeed? Rabbi Zweig distinguishes between two types of prophecy: future events, which require wisdom (as 'a wise person sees what is coming'), and present occurrences in distant places, which requires a different kind of sensitivity.
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How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
Bava Basra 12b
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What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
