Bat Kol

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The Heavenly Voice

TALMUD

The Bat Kol, or heavenly voice, provided timely and specific information about significant events, demonstrating the continued divine presence and guidance in Jewish history. The Jerusalem Talmud discusses the phenomenon of the Bat Kol after the cessation of prophecy, highlighting its role in communicating divine messages during critical moments.

After the last prophets, Haggai, Zacariah, and Malachi, died, the Holy Ghost stopped from them, but nevertheless they were using the disembodied voice. If happened that Simeon the Just heard a disembodied voice coming out of the holiest-of-holies saying: Gaius Caligula was killed and his decisions became void. It happened that young men went to fight at Antiochia when Joḥanan the High Priest heard a disembodied voice coming out of the holiest-of-holies saying: The young people are victorious who fought at Antiochia…

Jerusalem Talmud Sotah 9:13:3

Disregarding the Divine Voice

TALMUD

Rabbi Yehoshua asserts that a Divine Voice should not intervene in halakhic matters. The Talmudic tractate Chullin discusses various laws related to the non-sacred consumption of meat, including the principle that halakhic disputes are not resolved by Divine intervention.

And if you wish, say instead that even the statement that a person may act as he wishes was made after the Divine Voice announced that the halakha is in accordance with Beit Hillel, and this statement is in accordance with the opinion of Rabbi Yehoshua, who says: One disregards a Divine Voice that attempts to intervene in matters of halakha. According to him, the dispute between Beit Shammai and Beit Hillel has not yet been decided.

Chullin 44a:4

Tragic End of Hasmoneans

TALMUD

The Bat Kol, or Divine Voice, is used to signal significant historical events, intertwining divine intervention with human actions and consequences. In the Talmudic tractate Bava Batra, the Bat Kol announces the tragic end of the Hasmonean dynasty with the rise of Herod.

§ The Gemara elaborates on the episode involving Bava ben Buta. Herod was a slave in the house of the Hasmoneans. He set his eyes upon a certain young girl from the house of the Hasmoneans. One day that man, Herod, heard a Divine Voice that said: Any slave who rebels now will succeed. He rose up and killed all his masters, but spared that girl. When that girl saw that he wanted to marry her, she went up to the roof and raised her voice, and said: Whoever comes and says: I come from the house of the Hasmoneans, is a slave, since only that girl, i.e…

Bava Batra 3b:14

Divine Justice in Gehenna

TALMUD

The concept of a Divine Voice (Bat Kol) confirming Nebuchadnezzar's equal status in Gehenna offers a unique perspective on divine justice and equality in the afterlife. The Talmudic tractate Shabbat includes a narrative where a Divine Voice reassures the inhabitants of Gehenna that Nebuchadnezzar will not rule over them, referencing biblical verses to illustrate his equal status.

And Rav Yehuda also said that Rav said: When that wicked man descended into Gehenna, everyone who had already descended to Gehenna trembled, and they said, referring to themselves in third person: Perhaps he is coming to rule over them; or is he coming to be weakened like them? As it is stated: “They all answer and say to you: Have you also become weak like us? Have you become like us [eleinu nimshalta]?” (Isaiah 14:10). The Hebrew phrase: Eleinu nimshalta, can mean: Have you become like us…

Shabbat 149b:14

The Humble Potential Prophet

TALMUD

Shmuel HaKatan's humility and prophetic insight offer a profound lesson in recognizing true spiritual greatness. In the Talmudic tractate Sanhedrin, the Sages recount a divine voice affirming Shmuel HaKatan's prophetic potential and his foretelling of tragic future events.

The baraita continues: Another time, a group of Sages were reclining in the loft in Yavne, and a Divine Voice was bestowed upon them from Heaven, saying: There is one here who is fit for the Divine Presence to rest upon him in prophecy, but his generation is not deserving of this distinction. The Sages set their eyes upon Shmuel HaKatan. And when he died, the Sages said about him: Alas, the pious man, alas, the humble man, a disciple of Hillel…

Sanhedrin 11a:8

Solomon's Quest for Wisdom

TALMUD

King Solomon, despite his unparalleled wisdom, is reminded that no prophet has arisen in Israel like Moses. The Talmudic tractate Rosh Hashanah recounts King Solomon's quest for ultimate wisdom and the affirmation of Moses' unique prophetic status.

“Kohelet sought to find out words of delight” (Ecclesiastes 12:10), which indicates that he sought to find the fiftieth gate but failed to do so. Kohelet, King Solomon, sought to be like Moses, but a Divine Voice issued forth and said to him: “And that which was written uprightly, even words of truth” (Ecclesiastes 12:10). This is referring to the words of the Torah; and what is written there? “And there has not arisen a prophet since in Israel like Moses, whom the Lord knew face-to-face” (Deuteronomy 34:10).

Rosh Hashanah 21b:12

The Authority of Rabbi Shimon ben Yochai

MUSAR

In the Kabbalistic tradition, Rabbi Shimon ben Yochai has a unique spiritual authority so profound that he can directly appeal to the Master of the Universe and receive an affirmative response from a Heavenly voice. The 17th-century ethical and mystical work, Kav HaYashar, by Rabbi Tzvi Hirsch Kaidanover, recounts this extraordinary event.

In the meantime Rabbi Shimon arose and said, “Master of the Universe, Rabbi Yitzchak is known to us, for he is one of the seven ‘eyes’ (i.e., one of Rabbi Shimon’s seven principle disciples). See that I am holding onto him; grant him to me!” Then a Heavenly voice proclaimed, “The Throne of the Master is upon the wings of Rabbi Shimon. Behold he is granted to you. You shall bring him with you when you come to rest in your place.” Rabbi Shimon replied, “So shall it be.” In the meantime Rabbi Elazar saw that the Angel of Death had departed…

Kav HaYashar 19:7

Divine Voice in Aramaic

TALMUD

The Gemara in tractate Sotah discusses whether ministering angels understand Aramaic, the vernacular of the time, citing instances where a Divine Voice is reported to have spoken in Aramaic to communicate important messages.

The Gemara asks: And are the ministering angels not familiar with the Aramaic language? But isn’t it taught in a baraita (Tosefta 13:5): Yoḥanan the High Priest heard a Divine Voice emerging from the House of the Holy of Holies that was saying: The youth who went to wage war in Antokhya have been victorious. And there was another incident involving Shimon HaTzaddik, who heard a Divine Voice emerging from the House of the Holy of Holies that was saying: The decree that the enemy intended to bring against the Temple is annulled, and Gaskalgas…

Sotah 33a:8-9

The Voice of Humility

TALMUD

The bat kol (heavenly voice) favored the school of Hillel for their humility and kindness in determining Jewish law. The Talmud in Eiruvin 13b records the debates between the schools of Shammai and Hillel, highlighting the importance of considering diverse perspectives.

Rabbi Abba said that Shmuel said: For three years Beit Shammai and Beit Hillel disagreed. These said: The halakha is in accordance with our opinion, and these said: The halakha is in accordance with our opinion. Ultimately, a Divine Voice emerged and proclaimed: Both these and those are the words of the living God. However, the halakha is in accordance with the opinion of Beit Hillel. The Gemara asks: Since both these and those are the words of the living God…

Eruvin 13b:10-11

The Power of Forgiveness

REFERENCE

The virtue of forgiveness can lead to divine favor, as illustrated by the contrasting behaviors of Rabbi Akiba and Rabbi Eliezer. This narrative highlights the significance of humility and forgiveness in Jewish tradition, particularly through the story of Rabbi Akiba's prayer, 'Avinu Malkeinu,' which is central to the High Holy Days.

It is told that once Rabbi Eliezer approached the “Amud” (the pulpit of the cantor) to pray for rain and although he pronounced 24 blessings there was no rain. Later Rabbi Akiba rose and merely said: “Our Father, our king. We have no other king but You. Our Father, our king, do for Your own sake and have mercy on us.” A rain immediately began to fall. The scholars were displeased at this and a “Bath Kol” from heaven was heard saying: “Rabbi Akiba is not greater than Rabbi Eliezer, but Rabbi Akiba practices forgiveness and Rabbi Eliezer does not.”

The Jewish Spiritual Heroes, Volume I; The Creators of the Mishna, Rabbi Eliezer ben Hyrcanus 21

The Olive Tree of Redemption

TALMUD

Despite current suffering and despair, the Jewish people are likened to a leafy olive tree, symbolizing their ultimate redemption and fulfillment through repentance. In the Talmudic tractate Menachot, a Divine Voice reassures Abraham by comparing the Jewish people to an olive tree, indicating their enduring purpose and eventual redemption.

Once all his arguments had been refuted, Abraham immediately placed his hands on his head in an act of mourning, and was screaming and crying. And he said to God: Is it conceivable, Heaven forbid, that the Jewish people have no further opportunity for remedy? A Divine Voice emerged and said to him the continuation of the verse: “The Lord called your name a leafy olive tree, fair with goodly fruit.” Just as with regard to this olive tree, its final purpose is fulfilled at its end, when its fruit is picked, so too…

Menachot 53b:8

Moses' Final Plea

JEWISH THOUGHT

Moses, the greatest prophet in Jewish tradition, makes a deeply personal and emotional plea to God to avoid death by the Angel of Death. The Midrash Petirat Moshe, a collection of midrashim on the death of Moses, captures the unique relationship between Moses and God during his final moments.

A small collection of midrashim called Midrash Petirat Moshe (midrashim on the death of Moses), probably written between the seventh and eleventh centuries, was first published in the sixteenth century in Constantinople, and it traced Moses’ last hours. In this set of midrashim on Moses’ demise, a bat kol (“heavenly voice”) came down from the skies and said to Moses: “It is time for you to be taken from this world.” Moses, it is time to go, the voice beckoned. Moses pleaded with God: “Remember the day when You revealed Yourself to me at the bush! Remember Sinai and the forty days…

Return; Daily Inspiration for the Days of Awe, Day Seven; Anger 4

Voices of Divine Recognition

TOSEFTA

The Tosefta recounts how a Divine Voice recognized certain individuals as worthy of the Holy Spirit, even if their generation did not merit it. This passage from the Tosefta highlights the reverence for sages like Hillel the Elder and Shmuel HaKatan, and the prophetic statements made by Shmuel HaKatan at the time of his death.

It once happened that the Sages had arrived in Yavneh and a Divine Voice went out and it said to them, "There is here a man who is worthy of the Holy Spirit, but his generation does not merit it." They cast their eyes on Hillel the Elder. And when he died, they said, "Alas, humble one, alas, righteous one, disciple of Ezra." Another time they were reclining in Yavneh, and they heard a Divine Voice saying, "There is here a man who is worthy of the Holy Spirit being upon him, but his generation does not merit it," and they cast their eyes on Shmuel HaKatan…

Tosefta Sotah 13:5

Clarifying the Heavenly Proclamation

TALMUD

The Tosefta's ruling in favor of Beit Hillel needed clarification even after a heavenly proclamation that the halakha follows Beit Hillel. The Gemara discusses the necessity of this clarification, highlighting the importance of understanding the context and timing of rabbinic rulings.

It was taught in the Tosefta: And the halakha is in accordance with the statement of Beit Hillel. The Gemara comments: It is obvious that this is so, as a Divine Voice emerged and proclaimed that the halakha is always in accordance with the opinion of Beit Hillel. Why was it necessary for the Tosefta to state that in this particular case the halakha is in accordance with their opinion? The Gemara answers: If you wish, say that this Tosefta was taught before the Divine Voice emerged and proclaimed that…

Pesachim 114a:8

Heavenly Echoes Explained

KABBALAH

The divine voice is deeply connected to the supernal world and the sorrow over the destruction of the Temples. The Zohar, a foundational Kabbalistic text, offers a mystical and esoteric interpretation of divine weeping.

is an allusion to the voice which wept on account of the first Temple and the second Temple. The word “was heard’ suggests the verse: “A voice was heard in Ramah” (Jer. 31, 15), where the word b’ramah (in Ramah, lit. on high) alludes to the upper world, to the world to come; for of that event it is indeed written: “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation, etc.” (Is. 22, 12),

Zohar, Vayigash 10:102

The Divine Rebuke

MIDRASH

A heavenly voice (bat kol) continuously rebukes those who disregard the Torah, according to this midrash. Here, the Midrash Tanchuma, a collection of homiletic teachings, emphasizes the need for continuous engagement with the Torah as the handiwork of God.

(Exod. 32:16): THE TABLETS WERE THE WORK OF GOD. On each and every day a heavenly voice (bat qol) comes forth from Mount Horeb and says: Woe to those people for their disregard of Torah. Thus, whoever is not busy with Torah is proclaimed <to be> under rebuke. [Thus it is stated] (ibid.): <THE TABLETS WERE> THE WORK OF GOD, in that they were the handiwork of the Holy One.

Midrash Tanchuma Buber, Ki Tisa 12:4

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