Difference between revisions of "Bizarre Prophetic Commands/2"
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<category>Prophetic Vision | <category>Prophetic Vision | ||
− | <p>The bizarre actions | + | <p>The bizarre actions demanded of several prophets took place only in prophetic visions.  They were meant to serve as analogies, and not intended to be active public displays.</p> |
<mekorot><multilink><a href="IbnEzraHosheaFirstCommentary1-2" data-aht="source">Ibn Ezra</a><a href="IbnEzraHosheaFirstCommentary1-2" data-aht="source">Hoshea First Commentary 1:2</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RambamMorehNevukhim246" data-aht="source">Rambam</a><a href="RambamMorehNevukhim246" data-aht="source">2 46</a><a href="Rambam Moreh Nevukhim" data-aht="parshan">About Rambam Moreh Nevukhim</a></multilink>, <multilink><a href="RadakYeshayahu20-2-3" data-aht="source">Radak</a><a href="RadakYeshayahu20-2-3" data-aht="source">Yeshayahu 20:2-3</a><a href="RadakYechezkel4-4" data-aht="source">Yechezkel 4:4</a><a href="RadakYechezkel4-9" data-aht="source">Yechezkel 4:9</a><a href="RadakYechezkel5-1" data-aht="source">Yechezkel 5:1</a><a href="RadakHoshea1-2" data-aht="source">Hoshea 1:2</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink></mekorot> | <mekorot><multilink><a href="IbnEzraHosheaFirstCommentary1-2" data-aht="source">Ibn Ezra</a><a href="IbnEzraHosheaFirstCommentary1-2" data-aht="source">Hoshea First Commentary 1:2</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RambamMorehNevukhim246" data-aht="source">Rambam</a><a href="RambamMorehNevukhim246" data-aht="source">2 46</a><a href="Rambam Moreh Nevukhim" data-aht="parshan">About Rambam Moreh Nevukhim</a></multilink>, <multilink><a href="RadakYeshayahu20-2-3" data-aht="source">Radak</a><a href="RadakYeshayahu20-2-3" data-aht="source">Yeshayahu 20:2-3</a><a href="RadakYechezkel4-4" data-aht="source">Yechezkel 4:4</a><a href="RadakYechezkel4-9" data-aht="source">Yechezkel 4:9</a><a href="RadakYechezkel5-1" data-aht="source">Yechezkel 5:1</a><a href="RadakHoshea1-2" data-aht="source">Hoshea 1:2</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink></mekorot> | ||
<point><b>Maintaining prophetic standards</b> – These sources find it unfathomable that Hashem would command His prophets to act in ways which would cause others to view them as unstable or mad. If a prophet walks around naked, marries a prostitute, or lies on his side for months on end, how can he earn the respect of the people and have his rebukes to be heard?</point> | <point><b>Maintaining prophetic standards</b> – These sources find it unfathomable that Hashem would command His prophets to act in ways which would cause others to view them as unstable or mad. If a prophet walks around naked, marries a prostitute, or lies on his side for months on end, how can he earn the respect of the people and have his rebukes to be heard?</point> | ||
− | <point><b>Commanding a transgression?</b> Rambam is further bothered by commands which appear to entail transgressing Biblical commands (such as Yechezkel's shaving of his hair and beard).<fn>He assumes that this directive entailed transgressing the prohibition, "לֹא תַקִּפוּ פְּאַת רֹאשְׁכֶם וְלֹא תַשְׁחִית אֵת פְּאַת זְקָנֶךָ".  However, it is not clear from the verses that Yechezkel would have needed to shave areas which are forbidden.</fn>  As Hashem could easily have a prophet relay whatever message He wants through permitted deeds, it is illogical to assume that He would | + | <point><b>Commanding a transgression?</b> Rambam is further bothered by commands which appear to entail transgressing Biblical commands (such as Yechezkel's shaving of his hair and beard).<fn>He assumes that this directive entailed transgressing the prohibition, "לֹא תַקִּפוּ פְּאַת רֹאשְׁכֶם וְלֹא תַשְׁחִית אֵת פְּאַת זְקָנֶךָ".  However, it is not clear from the verses that Yechezkel would have needed to shave areas which are forbidden.</fn>  As Hashem could easily have a prophet relay whatever message He wants through permitted deeds, it is illogical to assume that He would command someone to perform a prohibited action.</point> |
− | <point><b>Burdensome actions</b> – Rambam does not limit his position to commands which might result in shaming the prophet, suggesting that even actions which might only burden a prophet took place in a vision and not in reality.  Thus, he claims that Yirmeyahu did not travel | + | <point><b>Burdensome actions</b> – Rambam does not limit his position to commands which might result in shaming the prophet, suggesting that even actions which might only burden a prophet took place in a vision and not in reality.  Thus, he claims that Yirmeyahu did not travel hundreds of kilometers to Bavel to hide his girdle in the Perat; this, too, took place only in a vision.<fn>Those who read the verses more literally would likely suggest that the verse refers to the Perat River found in the Binyamin region (near Yirmeyahu's hometown), which served as a metaphor for the larger Perat.</fn></point> |
− | <point><b>Variation of approach</b> – According to Targum Yonatan, it is possible that many of the more bizarre symbolic actions<fn>He says this with regards to Hoshea's marriage specifically, but the approach might be adapted to other cases as well.</fn> commanded by Hashem might have only been relayed as a parable, and the prophet | + | <point><b>Variation of this approach</b> – According to Targum Yonatan, it is possible that many of the more bizarre symbolic actions<fn>He says this with regards to Hoshea's marriage specifically, but the approach might be adapted to other cases as well.</fn> commanded by Hashem might have only been relayed as a parable, and the prophet never saw himself performing such actions even in a dream.</point> |
<point><b>No mention of vision</b> – These sources are not bothered by the fact that none of the relevant texts share that the event discussed was just in a dream, assuming that most prophets (besides Moshe) received their prophecies via a vision<fn>Moreover, one mention of prophetic visions in a book can suffice for a reader to assume that other prophecies were given in the same manner. Thus, for example, the opening of Yechezkel, "וָאֶרְאֶה מַרְאוֹת אֱלֹהִים" applies to the whole book.</fn> and not while awake.<fn>See Bemidbar 12:6, " וַיֹּאמֶר שִׁמְעוּ נָא דְבָרָי אִם יִהְיֶה נְבִיאֲכֶם י"י בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר בּוֹ."</fn>  In addition, once it is recognized that a chapter speaks of a prophetic dream, it can be assumed that all events described therein similarly took place in the vision and not in reality.<fn>Thus, for example, Rambam and Radak assume that all of Bereshit 15, including the various actions done by Avraham, such as leaving his tent to view the stars and the slicing of the animals in half, are part of the prophetic vision.</fn></point> | <point><b>No mention of vision</b> – These sources are not bothered by the fact that none of the relevant texts share that the event discussed was just in a dream, assuming that most prophets (besides Moshe) received their prophecies via a vision<fn>Moreover, one mention of prophetic visions in a book can suffice for a reader to assume that other prophecies were given in the same manner. Thus, for example, the opening of Yechezkel, "וָאֶרְאֶה מַרְאוֹת אֱלֹהִים" applies to the whole book.</fn> and not while awake.<fn>See Bemidbar 12:6, " וַיֹּאמֶר שִׁמְעוּ נָא דְבָרָי אִם יִהְיֶה נְבִיאֲכֶם י"י בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר בּוֹ."</fn>  In addition, once it is recognized that a chapter speaks of a prophetic dream, it can be assumed that all events described therein similarly took place in the vision and not in reality.<fn>Thus, for example, Rambam and Radak assume that all of Bereshit 15, including the various actions done by Avraham, such as leaving his tent to view the stars and the slicing of the animals in half, are part of the prophetic vision.</fn></point> | ||
<point><b>"וַיַּעַשׂ כֵּן"</b> – Ibn Ezra and Rambam claim that even the fact that a chapter might relay that the "prophet did as told" (see Yeshayahu 20:2 and Hoshea 1:3 ) does not refute this approach.<fn>See Abarbanel who questions this approach because of such verses.</fn> These words merely mean that the prophet saw himself fulfilling the prophecy in his dream.<fn>Similarly, if a verse says that time passed (as in Yeshayahu 20:3, "כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף שָׁלֹשׁ שָׁנִים"), this, too, refers only to the feeling that time passed in the dream.</fn></point> | <point><b>"וַיַּעַשׂ כֵּן"</b> – Ibn Ezra and Rambam claim that even the fact that a chapter might relay that the "prophet did as told" (see Yeshayahu 20:2 and Hoshea 1:3 ) does not refute this approach.<fn>See Abarbanel who questions this approach because of such verses.</fn> These words merely mean that the prophet saw himself fulfilling the prophecy in his dream.<fn>Similarly, if a verse says that time passed (as in Yeshayahu 20:3, "כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף שָׁלֹשׁ שָׁנִים"), this, too, refers only to the feeling that time passed in the dream.</fn></point> | ||
− | <point><b>Yechezkel's questioning</b> – | + | <point><b>Yechezkel's questioning</b> – Yechezkel's expressing concerns about eating impure food and Hashem's resulting chnage of command, present a difficulty for this position.  If everything was in a vision and meant only as an analogy, why incorporate such a conversation?</point> |
<point><b>Intended audience</b> – If the symbolic actions were not performed publicly, it is unclear for whom they were intended.  This position could suggest any of the following:<br/> | <point><b>Intended audience</b> – If the symbolic actions were not performed publicly, it is unclear for whom they were intended.  This position could suggest any of the following:<br/> | ||
<ul> | <ul> | ||
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<mekorot><multilink><a href="RidYeshayahu20-2" data-aht="source">Rid</a><a href="RidYeshayahu20-2" data-aht="source">Yeshayahu 20:2</a><a href="RidHoshea1-2" data-aht="source">Hoshea 1:2</a><a href="R. Yeshayah of Trani (Rid)" data-aht="parshan">About R. Yeshayah of Trani</a></multilink><fn>Rid brings both the possibility that the verses should be read literally and that they might have been relayed only in a prophetic vision.</fn></mekorot> | <mekorot><multilink><a href="RidYeshayahu20-2" data-aht="source">Rid</a><a href="RidYeshayahu20-2" data-aht="source">Yeshayahu 20:2</a><a href="RidHoshea1-2" data-aht="source">Hoshea 1:2</a><a href="R. Yeshayah of Trani (Rid)" data-aht="parshan">About R. Yeshayah of Trani</a></multilink><fn>Rid brings both the possibility that the verses should be read literally and that they might have been relayed only in a prophetic vision.</fn></mekorot> | ||
<point><b>Bizarre actions and prophetic standards</b> – The Rid maintains that prophets are initiated into prophecy with the understanding that their lives will be filled with trials and tribulations.  The fact that a command might entail suffering pain or humiliation is part of the prophetic package.</point> | <point><b>Bizarre actions and prophetic standards</b> – The Rid maintains that prophets are initiated into prophecy with the understanding that their lives will be filled with trials and tribulations.  The fact that a command might entail suffering pain or humiliation is part of the prophetic package.</point> | ||
+ | <point><b>Repuattion o fthe prophet</b> – Rid does not address how a prophet's engaging in bizarre behavior would impact his reputation and how it might affect how future prophecies were heard.  It is possible that people were used to symbolic actions from their prophets and once they were explained, recognized</point> | ||
</opinion> | </opinion> | ||
<opinion>Non-literal Fulfillment | <opinion>Non-literal Fulfillment | ||
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<li>In cases where the text is silent, neither mentioning a vision nor an active deed,  such as the commands that Yechezkel shave his hair,  lie on his side, or eat bread baked in dung, one can take either option. </li> | <li>In cases where the text is silent, neither mentioning a vision nor an active deed,  such as the commands that Yechezkel shave his hair,  lie on his side, or eat bread baked in dung, one can take either option. </li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>Loyalty to the simple meaning of the text</b> – Abarbanel is motivated by a desire to stay true to the simple meaning of the text. He questions how someone can arbitrarily decide that the narrator's statement, "and he did so" was only within a dream? | + | <point><b>Loyalty to the simple meaning of the text</b> – Abarbanel is motivated by a desire to stay true to the simple meaning of the text. He questions how someone can arbitrarily decide that the narrator's statement, "and he did so" was only within a dream?</point> |
<point><b>Bizarre actions and prophetic standards</b> – Abarbanel argues that the degree of "absurdity" of a commanded action should play no role in determining whether or not it was merely a vision. It is not for the reader to decide what is "strange" or whether or not they are comfortable with Hashem's commands.</point> | <point><b>Bizarre actions and prophetic standards</b> – Abarbanel argues that the degree of "absurdity" of a commanded action should play no role in determining whether or not it was merely a vision. It is not for the reader to decide what is "strange" or whether or not they are comfortable with Hashem's commands.</point> | ||
</category> | </category> |
Version as of 09:44, 3 October 2018
Bizarre Prophetic Commands
Exegetical Approaches
Prophetic Vision
The bizarre actions demanded of several prophets took place only in prophetic visions. They were meant to serve as analogies, and not intended to be active public displays.
- The prophet – It is possible that Hashem wished for the prophet himself to internalize Hashem's messages, for only then would he be able to effectively relay them to the people in his own manner.9 Alternatively, certain messages were not even intended to be relayed further and held import only for the prophet.
- The nation – The messages were relayed as analogies to the nation, but without the accompanying visuals (the deeds of the prophet). Though verbal parables would seem to have much less impact on an audience than symbolic actions, the honor of the prophet precludes the latter.10 In cases where the audience is a foreign nation, it is possible that verbal analogies were preferred, since any symbolic action would have reached them only via hearsay regardless.
- Future generations –
Symbolic Action
Hashem's commands were actively fulfilled, despite the embarrassment or pain they might have caused the prophet. This position subdivides regarding whether or not the commands should be reinterpreted so as to mitigate the difficulties that a literal understanding would pose for the prophet.
Literal Fulfillment
Hashem's commands are understood literally, without an attempt to soften the directives or make life easier for the prophet.
Non-literal Fulfillment
Many of Hashem's commands are reinterpreted, easing their fulfillment and making them accord more with the standards of behavior expected of a prophet.
Case Dependent
Any bizarre command which the narrator states was fulfilled by the prophet must be interpreted as having been fulfilled literally and not in a dream. Those commands whose fulfillment is not explicit might have been given only in a prophetic vision.
- Where the text explicitly states that something occurred in a vision, such as Yechezkel being taken "בְּמַרְאוֹת אֱלֹהִים" to Yerushalayim (8:3), the prophecy and all actions mentioned therein can be assumed to be have taken place only in a prophetic dream.
- Where the text explicitly states that a prophetic command was fulfilled, such as Yeshayahu's walking naked and Hoshea's taking a prostitute in marriage, one must assume that the action happened literally.
- In cases where the text is silent, neither mentioning a vision nor an active deed, such as the commands that Yechezkel shave his hair, lie on his side, or eat bread baked in dung, one can take either option.