Bizarre Prophetic Commands/1/he
מעשי נביאים תמוהים
הקדמה
השפלה בצו א-לוהי?
Most people would probably not envy a prophet's life. Spending one's days chastising a nation which does not want to change and foretelling doom and destruction to those who do not want to listen is not an easy task. Often, prophets were ridiculed, imprisoned, or physically threatened when their message was not to the liking of the masses or leadership. Sometimes, though, the prophetic mission itself had the potential to cause humiliation, as when Hashem tasked the prophet with performing bizarre actions and deeds as signs for the nation. Some of the more troubling of these cases include:
- ישעיהו הולך ערום ויחף – בישעיהו כ', הנביא נצטווה להסיר את שקו ואת נעליו ולהסתובב בעירום ל"שָׁלֹשׁ שָׁנִים" כ"אוֹת וּמוֹפֵת עַל מִצְרַיִם וְעַל כּוּשׁ".
- אכילת "עֻגַת שְׂעֹרִים... בְּגֶלְלֵי צֵאַת הָאָדָם" – ביחזקאל ד', יחזקאל מצווה לאכול מנות דלות של לחם שעורים, האפויות בתוך (או על גבי) צואה כסימן לרעב העתיד לבוא על ידי המצור הבבלי על ירושלים (יחזקאל ד׳:ט'-י"ז).
How are we to understand these directives? Why would Hashem instruct a prophet to engage in embarrassing behavior? Would not such actions cause the prophet to be viewed with disrespect by the nation? Why would anyone heed the messages of a prophet who eats dung or take someone who walks around naked seriously? Could Hashem not have relayed these messages via means which would not be so harmful to the reputations of His prophets?
ציווי לעשות עבירה
In at least two cases, it appears that Hashem's commands might not just cause shame, but also necessitate transgressing one of Hashem's commandments.
- ביחזקאל ה', Hashem tells Yechezkel to shave his hair and beard, to burn a third, cut a third, and throw the last third to the wind, as a sign of the destruction and exile of the nation. If Yechezkel was directed to shave all the hair of his face and head, as might be implied by the verses, this would include shaving his sideburns, מעשה שנאסר בויקרא י"ט:כ"ז!1
- Some are similarly troubled by Hoshea's marrying a prostitute (הושע א'). Though such a marriage is prohibited only to a priest, the fact that Hashem tells Hoshea that he will have "יַלְדֵי זְנוּנִים" suggests that his wife continued to sleep with others even after their marriage. בהושע ג', הדברים יותר מפורשים בציווי להושע "לֵךְ אֱהַב אִשָּׁה אֲהֻבַת רֵעַ וּמְנָאָפֶת"!
Does Hashem really command prophets to transgress Biblical law? Why would Hashem demand of His prophets to engage in behavior which onlookers might find legally problematic?
משימות מעיקות או מבישות
A third category of commands are neither shameful nor legally problematic, but simply burdensome or extremely distressing to the prophet:
- בירמיהו י"ג, כחלק ממעשה סמלי, ירמיהו מתבקש לנסוע הלוך וחזור לפרת. אם הכוונה לנהר פרת הידוע, הדבר כרוך בנסיעות של מאות קילומטרים!
- בירמיהו ט"ז, a life of extreme loneliness is effectively decreed on the prophet when he is prohibited to marry, bear children, or visit a house of feasting or mourning.2 Yechezkel is similarly commanded not to eulogize, mourn, or cry after the death of his wife (יחזקאל כ"ד).
- ביחזקאל ד', Yechezkel is directed to lie on his left side for 390 days and then his right side for 40 more days to "לשאת את עוונותיהם" של יהודה וישראל. Hashem further tells him that that he will tie him with rope so that he not turn from side to side during his symbolic besiegement (perhaps implying that, for months, he was to spend the entire day lying on his side!).
These demands seem like a huge personal price to pay in order to relay certain messages to the people. Was dooming Yirmeyahu to a life of bachelorhood really necessary? Was forcing Yechezkel to react stoically to a loved one's death the only way to teach the nation that they, too, would eventually have no tears left? Moreover, how effective were these symbolic acts? Would the people have necessarily connected Yirmeyahu's single status and asocial behavior to any Divine message? Who would have witnessed the symbolic act at the Euphrates or Yechezkel's lying on his side?
