לזכות גילה שושנה בת נעכא גיטל לזרעא של קיימא
Nevuah is the talent to develop ruach hakodesh. Ruach hakodesh is the prophetic power before it has been developed from its potential and reached its fruition.
When we assess the value of nevuah we have to place more weight on the ruach hakodesh within it. Nevertheless nevuah is greater than ruach hakodesh because it is more developed and advanced than ruach hakodesh. It is understood according to this that a person can be great in ruach hakodesh and nevertheless not a navi because he didn't develop his ability to reach nevuah due to external factors, coming from the levels of all the various worlds, the order of life etc. etc. that prevented the development of his nevuah.
And there is a navi that didn't reach the level of ruach hakodesh possessed by a big baal ruach hakodesh and nevertheless he developed his limited power of ruach hakodesh so much so that he became a navi.
This explains the relationship between neviim and ksuvim. On one hand, neviim are holier than ksuvim. On the other hand, one may place neviim on top of ksuvim and a ksuvim on top of neviim, indicating that they are of equal kedusha. Not only that, but sometimes we find a special level of ksuvim that even exceeds that of neviim. An example of this is the halacha [Rosh Hashana 32] that when saying the psukim of Malchiyos, Zichronos and Shofaros, the order is first psukim from ksuvim and only afterwards psukim from neviim. The explanation is that sometimes ruach hakodesh is greater than nevuah so it takes precedence. On the other hand - there is an aspect of nevuah that exceeds ruach hakodesh. So when it comes to placing one on top of the other, there is no preference. When it comes to saying the psukim on Rosh Hashana, ksuvim comes first. Yet, after all is said and done, nevuah is a level that [again, from a certain perspective] is greater than ruach hakodesh as it is a well developed and cultivated ruach hakodesh.
Based on the foregoing - the following gemara will DANCE:
And I, Daniel, alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, and they fled to hide themselves. Who were these ‘men’ — R. Jeremiah — or some say, R. Hiyya b. Abba — said: These were Haggai, Zechariah, and Malachi. They were superior to him [in one way], and he was superior to them [in another]. They were superior to him, because they were prophets and he was not a prophet. He was superior to them, because he saw [on this occasion] and they did not see. But if they did not see, why were they frightened? — Although they themselves did not see, their star saw. [Megilla 3a]
In the words of the Rav ztz"l [Shmoneh Kvatzim 8/146]:
Nevuah is the talent to develop ruach hakodesh. Ruach hakodesh is the prophetic power before it has been developed from its potential and reached its fruition.
When we assess the value of nevuah we have to place more weight on the ruach hakodesh within it. Nevertheless nevuah is greater than ruach hakodesh because it is more developed and advanced than ruach hakodesh. It is understood according to this that a person can be great in ruach hakodesh and nevertheless not a navi because he didn't develop his ability to reach nevuah due to external factors, coming from the levels of all the various worlds, the order of life etc. etc. that prevented the development of his nevuah.
And there is a navi that didn't reach the level of ruach hakodesh possessed by a big baal ruach hakodesh and nevertheless he developed his limited power of ruach hakodesh so much so that he became a navi.
This explains the relationship between neviim and ksuvim. On one hand, neviim are holier than ksuvim. On the other hand, one may place neviim on top of ksuvim and a ksuvim on top of neviim, indicating that they are of equal kedusha. Not only that, but sometimes we find a special level of ksuvim that even exceeds that of neviim. An example of this is the halacha [Rosh Hashana 32] that when saying the psukim of Malchiyos, Zichronos and Shofaros, the order is first psukim from ksuvim and only afterwards psukim from neviim. The explanation is that sometimes ruach hakodesh is greater than nevuah so it takes precedence. On the other hand - there is an aspect of nevuah that exceeds ruach hakodesh. So when it comes to placing one on top of the other, there is no preference. When it comes to saying the psukim on Rosh Hashana, ksuvim comes first. Yet, after all is said and done, nevuah is a level that [again, from a certain perspective] is greater than ruach hakodesh as it is a well developed and cultivated ruach hakodesh.
Based on the foregoing - the following gemara will DANCE:
And I, Daniel, alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, and they fled to hide themselves. Who were these ‘men’ — R. Jeremiah — or some say, R. Hiyya b. Abba — said: These were Haggai, Zechariah, and Malachi. They were superior to him [in one way], and he was superior to them [in another]. They were superior to him, because they were prophets and he was not a prophet. He was superior to them, because he saw [on this occasion] and they did not see. But if they did not see, why were they frightened? — Although they themselves did not see, their star saw. [Megilla 3a]
In the words of the Rav ztz"l [Shmoneh Kvatzim 8/146]:
הנבואה היא הכשרון המפותח של רוח הקודש, ורוח הקודש הוא הכח הנבואי טרם צאתו מן הכח אל הפועל הגמור. כשאנו משערים את ערכה של הנבואה, צריכים אנחנו לשים את המשקל היותר גדול והיותר עקרי על התוכן של רוח הקודש בקרבה, ומכל מקום עולה היא הנבואה על רוח הקודש, מפני שהיא מדת רוח הקודש מפותחה ומבושלה. מובן הדבר לפי זה, שאפשר שיהיה אדם גדול במדת רוח הקודש שלו ומכל מקום לא יהיה נביא, מפני שלא פתח את כשרונו לבא למדת הנבואה, או שמניעות חוציות, ממדרגת העולמים כולם, וסדרי החיים, ערכי התולדה האנושית, וכיוצא בהם, הן מעכבות את הפתוח הנבואי לצאת אל הפועל. ויש נביא שלא הגיע למדת רוח הקודש באותה המעלה המופלאה של בעל רוח הקודש הגדול, ומכל מקום אותה המדה של רוח הקודש שיש בו באה לידי פתוח.
וזהו התוכן של יחש נביאים וכתובים זה לזה, שהנביאים עולים בכללם על הכתובים בקדושתם, ומכל מקום ישנה מדרגה המשוה את הנביאים אל הכתובים, ומניחים כתובים על גבי נביאים כשם שמניחים נביאים על גבי כתובים. ולפעמים מתגלה מדרגה מיוחדה מוקדמת בכתובים לגבי נביאים, כפי הסדר של מלכיות זכרונות שופרות, דראש השנה.
אינהו עדיפי מיניה, ואיהו עדיף מנייהו, אינהו, עדיפי מיניה, דאינהו נביאי ואיהו לא נביא, ואיהו עדיף מנייהו, דאיהו חזי ואינהו לא חזו.
