Wisdom and Prophecy

 Bava Basra (12a) Since the day when the Temple was destroyed, prophecy has been taken from the prophets and given to the wise. Is then a wise man not also a prophet? What he meant was this: Although it has been taken from the prophets, it has not been taken from the wise. Amemar said: A wise man is even superior to a prophet, as it says, And a prophet has a heart of wisdom. Who is compared with whom? Is not the smaller compared with the greater? Abaye said: The proof that prophecy has not been taken from the wise is that a great man makes a statement, and the same is then reported in the name of another great man. Said Raba: What is there strange in this? Perhaps both were born under one star. No, said Raba; the proof is this, that a great man makes a statement and then the same is reported in the name of R. Akiba b. Joseph. Said R. Ashi: What is there strange in this? perhaps in this matter he was born under the same star. No, said R. Ashi; the proof is that a great man makes a statement and then it is found that the same rule was a halachah communicated to Moses at Mount Sinai. But perhaps the wise man was no better than a blind man groping his way through a window?  And does he not give reasons for his opinions

Bava Basra (12b) Since the Temple was destroyed, prophecy has been taken from prophets and given to fools and children.

Chasam Sofer (Orech Chaim 1:208): Bava Basra (12a) even though prophecy was taken from the prophets but not from the sages. However, your understanding of this gemora to be that wisdom was not taken from the sages is incorrect. Rather it is that prophecy was not taken from the sages. In other words, that type of prophecy which is attainable through the wisdom of one who studies Torah for pure motivation merits many things [Avos 6:1] with his intellect and his wisdom even though he doesn’t have the natural ability for it. The gemora wants to prove this from the common fact that a talmid chachom comprehends something on his own which in fact is according to the understanding of Rabbi Akiva. We know that this person’s level is not up to Rabbi Akiva’s heels. This proves that it happened by the prophetic ability we mentioned. Moreover, we also find that he says things which in fact are Halacha L’Moshe m’Sinai. The gemora questions this proof by saying that perhaps this occurs by chance like a blind person groping through a window. However, the gemora concludes that it is not by chance since he gives justifications for his views and thus it is like a prophetic form of wisdom.

Chasam Sofer (Orech Chaim 1:208): This idea can explain the gemora in Megila (16a): “Whoever says wisdom even if he not Jewish is called a wise man.” The obvious question is why shouldn’t he be called a wise man? Don’t we in fact even say a beracha on the wise men of the non Jews “who gives of His wisdom to human beings” (Berachos 58a)? The answer is that without this gemora we would have mistakenly thought that Divinely inspired wisdom only comes to Jews while if a non Jew said something brilliant that seems to transcend his intellectual capabilities - we would have thought it was just blind chance….