The bizarre actions commanded to prophets and their fulfillment took place only in prophetic visions. They were meant as analogies, and not intended to be active public displays.
Maintaining prophetic standards – 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?
Commanding a transgression? Rambam is further bothered by commands which appear to entail transgressing Biblical commands (such as Yechezkel's shaving of his hair and beard).1 As Hashem could easily have a prophet relay whatever message He wants through permitted deeds, it is illogical to assume that He would ever command someone to perform a prohibited action.
Burdensome actions – 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 all the way to Bavel to hide his girdle in the Perat; this, too, took place only in a vision.2
No mention of vision – 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 vision3 and not while awake.4 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.5
"וַיַּעַשׂ כֵּן" – 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.6 These words merely mean that the prophet saw himself fulfilling the prophecy in his dream.7
Intended audience – If the symbolic actions were not performed publicly, it is unclear for whom they were intended. This position could suggest any of the following:
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.8 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.9 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 –
Efficacy of prophecy
Symbolic Action
Hashem's commands were actively fulfilled, despite the embarrassment or pain they might have caused the prophet. This position subdivides, with some commentators assuming that all the commands were fulfilled to the letter and others re-interpreting Hashem's words to mitigate the difficulty their fulfillment might 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.
Many of Hashem's commands are reinterpreted, easing their fulfillment and making them accord more with the standards of behavior expected of a prophet.
