Monday, January 23, 2023

All major seforim were written with ruach hakodesh

 Rav Menashe Klein (7:160): Look at Divrei Chaim (Y.D. 2:105) concerning a teacher who insulted the honor of the Ohr HaChaim and said that the sefer wasn’t written with ruach hakodesh. After much discussion he concludes, “That in truth even in our days there are true sages who are not influenced by earthly matters and they have ruach hakodesh as we see stated explicitly in the Moreh Nevuchim and Ramban. Therefore not only did the Ohr HaChaim clearly compose his sefer with ruach hakodesh but all authors even in our generation if they are worthy of it compose their works with ruach hakodesh. That means that their wisdom and understanding is in agreement wth the Truth of the Torah. This is mentioned in the gemora with Rabbi Eliezar. It is also stated as a practical halachic ruling in Takfo Cohen (C.M. 25:123-124) where he says that one can not say “kim li” (use a minority opinion) against the ruling of the Shulchan Aruch because all of its rulings were written with ruach hakodesh. Therefore a teacher who denies the ruach hakodesh of the Ohr HaChaim is an apikorus because he doesn’t believe the gedolim who testified on the Ohr HaChaim that he was deserving of ruach hakodesh. Thus this teacher is a denier in the principle of ruach hakodesh and ridicules the words of the Talmud mentioned before and it is good that you did not leave your sons in his hands. “ See these words which are like firery coals. Therefore concerning this shochet, I say that if he doesn’t believe that the words of the Mishna Berura were composed with ruach hakodesh and therefore are in agreement with the truth of the Torah – he is a heretic and denier of the foundations of our faith. It is not only this shochet but all schochtim who do not believe in this their shechita is unkosher. 


  1. What is the source that Chazal could do tevhiyat hameitim?


    Rabbi Chanina bar Chama brought back one of Antoninus' servants to life (Avodah Zara 10b):

    Rabbi Haninah bar Hama thereupon went out but found that the man had been slain. Thought he, “How shall I act now? Shall I call and say that the man is dead?—but one should not bring a sad report; shall I leave him and walk away?—that would be slighting the king.”

    So he prayed for mercy for the man, and he was restored to life. He then sent him in. Said Antoninus: “I am well aware that the least one among you can bring the dead to life, still when I call let no one be found with you.”

    here is one from Megillah 7b (via

    (a) (Rava): A person is obligated to become drunk on Purim until he cannot distinguish 'cursed is Haman' from 'blessed is Mordechai.' (b) Rabah and R. Zeira ate their Purim Seudah together; Rabah got drunk and slaughtered R. Zeira. The next day he prayed, and restored him to life. 1. The next year, Rabah invited R. Zeira to eat with him again. R. Zeira declined, because miracles do not always happen.

    The Gemara you are looking for is in Bava Kamma 117:b. Rav Yochanon revived Rav Kahana after having caused his death and according to the second Pshat of Rashi, Rav Kahana told him he prefers to remain dead then to experience death again.

  3. Aggadic, needs interpretation
    Why wouldn't the rabbis have revived the lost fighters killed by the romans, if they had such power?

  4. Same reasons all those Rebbes who met with Moshiach couldn't convince him to manifest himself.

  5. Who needs bar kokhba, just revive your fallen soldiers a few times till you killed off all the Roman's.
    Here we have one Roman being brought back.


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