Difference between revisions of "Distinguishing Between True and False Prophets/2"
(Original Author: Neima Novetsky) |
(Original Author: Neima Novetsky) |
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<mekorot> | <mekorot> | ||
<multilink><a href="RYBSDevarim18-22" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBereshit6-7" data-aht="source">Bereshit 6:7</a><a href="RYBSDevarim18-22" data-aht="source">Devarim 18:22</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, | <multilink><a href="RYBSDevarim18-22" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBereshit6-7" data-aht="source">Bereshit 6:7</a><a href="RYBSDevarim18-22" data-aht="source">Devarim 18:22</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, | ||
− | <multilink><a href="RalbagDevarim18-21" data-aht="source">Ralbag</a><a href="RalbagDevarim13-2" data-aht="source">Devarim 13:2</a><a href="RalbagDevarim18-21" data-aht="source">Devarim 18:21-22</a><a href="RalbagMilchamot6" data-aht="source">Milchamot Hashem 6:2:13</a><a href="Ralbag" data-aht="parshan">About R. Levi b. Gershon</a></multilink>,<fn>Ralbag's full position is difficult to ascertain as his comments on Devarim and in his Milchamot Hashem do not completely align. While the former adopts the current position, the latter moves in the direction of the Rambam's approach below, differentiating between good and bad prophecies. However, even in his Milchamot, Ralbag disagrees with the Rambam on certain fundamental points and maintains that only certain positive prophecies can be used to test a prophet, those which are essentially "unconditional".</fn> | + | <multilink><a href="RalbagDevarim18-21" data-aht="source">Ralbag</a><a href="RalbagDevarim13-2" data-aht="source">Devarim 13:2</a><a href="RalbagDevarim18-21" data-aht="source">Devarim 18:21-22</a><a href="RalbagMilchamot6" data-aht="source">Milchamot Hashem 6:2:13</a><a href="R. Levi b. Gershon (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershon</a></multilink>,<fn>Ralbag's full position is difficult to ascertain as his comments on Devarim and in his Milchamot Hashem do not completely align. While the former adopts the current position, the latter moves in the direction of the Rambam's approach below, differentiating between good and bad prophecies. However, even in his Milchamot, Ralbag disagrees with the Rambam on certain fundamental points and maintains that only certain positive prophecies can be used to test a prophet, those which are essentially "unconditional".</fn> |
− | <multilink><a href="AbarbanelDevarim18b" data-aht="source">Abarbanel</a><a href="AbarbanelDevarim13-2" data-aht="source">Devarim 13:2</a><a href="AbarbanelDevarim18Q" data-aht="source">Devarim 16-18 Questions</a><a href="AbarbanelDevarim18" data-aht="source">Devarim 18</a><a href="AbarbanelDevarim18b" data-aht="source">Devarim 18</a><a href="Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> | + | <multilink><a href="AbarbanelDevarim18b" data-aht="source">Abarbanel</a><a href="AbarbanelDevarim13-2" data-aht="source">Devarim 13:2</a><a href="AbarbanelDevarim18Q" data-aht="source">Devarim 16-18 Questions</a><a href="AbarbanelDevarim18" data-aht="source">Devarim 18</a><a href="AbarbanelDevarim18b" data-aht="source">Devarim 18</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> |
</mekorot> | </mekorot> | ||
<point><b>Must a prophecy come true?</b> | <point><b>Must a prophecy come true?</b> | ||
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<p>A prophet is determined to be spurious only if he forecasts a good development which does not come true. In contrast, the foretelling of a negative event which does not materialize indicates nothing about the prophet's veracity.</p> | <p>A prophet is determined to be spurious only if he forecasts a good development which does not come true. In contrast, the foretelling of a negative event which does not materialize indicates nothing about the prophet's veracity.</p> | ||
<mekorot> | <mekorot> | ||
− | <multilink><a href="RashiYirmeyahu28-7" data-aht="source">Rashi</a><a href="RashiDevarim18-21" data-aht="source">Devarim 18:21</a><a href="RashiYirmeyahu28-7" data-aht="source">Yirmeyahu 28:7</a><a href="Rashi" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, | + | <multilink><a href="RashiYirmeyahu28-7" data-aht="source">Rashi</a><a href="RashiDevarim18-21" data-aht="source">Devarim 18:21</a><a href="RashiYirmeyahu28-7" data-aht="source">Yirmeyahu 28:7</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, |
<multilink><a href="RYKaraYirmeyahu28-7" data-aht="source">R. Yosef Kara</a><a href="RYKaraYirmeyahu28-7" data-aht="source">Yirmeyahu 28:7</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, | <multilink><a href="RYKaraYirmeyahu28-7" data-aht="source">R. Yosef Kara</a><a href="RYKaraYirmeyahu28-7" data-aht="source">Yirmeyahu 28:7</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, | ||
− | <multilink><a href="RambamMishnahIntro" data-aht="source">Rambam</a><a href="RambamMishnahIntro" data-aht="source">Commentary on the Mishna, Introduction</a><a href="RambamYesodeiHaTorah7-7" data-aht="source">Yesodei HaTorah 7:7</a><a href="RambamYesodeiHaTorah10" data-aht="source">Yesodei HaTorah 10</a><a href="Rambam" data-aht="parshan">About R. Moshe Maimonides</a></multilink>, | + | <multilink><a href="RambamMishnahIntro" data-aht="source">Rambam</a><a href="RambamMishnahIntro" data-aht="source">Commentary on the Mishna, Introduction</a><a href="RambamYesodeiHaTorah7-7" data-aht="source">Yesodei HaTorah 7:7</a><a href="RambamYesodeiHaTorah10" data-aht="source">Yesodei HaTorah 10</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe Maimonides</a></multilink>, |
− | <multilink><a href="RadakYirmeyahu28-7" data-aht="source">Radak</a><a href="RadakShemuelI15-29" data-aht="source">ShemuelI 15:29</a><a href="RadakYirmeyahu18-9" data-aht="source">Yirmeyahu 18:9</a><a href="RadakYirmeyahu28-7" data-aht="source">Yirmeyahu 28:7</a><a href="RadakYonah3-10" data-aht="source">Yonah 3:10</a><a href="Radak" data-aht="parshan">About R. David Kimchi</a></multilink>, | + | <multilink><a href="RadakYirmeyahu28-7" data-aht="source">Radak</a><a href="RadakShemuelI15-29" data-aht="source">ShemuelI 15:29</a><a href="RadakYirmeyahu18-9" data-aht="source">Yirmeyahu 18:9</a><a href="RadakYirmeyahu28-7" data-aht="source">Yirmeyahu 28:7</a><a href="RadakYonah3-10" data-aht="source">Yonah 3:10</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, |
− | <multilink><a href="MalbimYirmeyahu28-7" data-aht="source">Malbim</a><a href="MalbimYirmeyahu28-7" data-aht="source">Yirmeyahu 28:7</a><a href="Malbim" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>, | + | <multilink><a href="MalbimYirmeyahu28-7" data-aht="source">Malbim</a><a href="MalbimYirmeyahu28-7" data-aht="source">Yirmeyahu 28:7</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>, |
− | <multilink><a href="RDZHoffmannDevarim18-21" data-aht="source">R. D"Z Hoffmann</a><a href="RDZHoffmannDevarim18-21" data-aht="source">Devarim 18:21-22</a><a href="R. | + | <multilink><a href="RDZHoffmannDevarim18-21" data-aht="source">R. D"Z Hoffmann</a><a href="RDZHoffmannDevarim18-21" data-aht="source">Devarim 18:21-22</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink> |
</mekorot> | </mekorot> | ||
<point><b>Must a prophecy come true?</b> These commentators maintain that negative prophecies need not be fulfilled, since a person's repentance can avert an evil decree.<fn>Thus the prophecies against <a href="Yonah3-10" data-aht="source">Nineveh</a> and <a href="Yeshayahu38-1" data-aht="source">Chizkiyahu</a> did not come to fruition, but this did not affect the status of either Yonah or Yeshayahu as true prophets.</fn> All favorable prophecies, on the other hand, regardless of a person's deeds, must come true.<fn>These commentators point to the words of <a href="BavliBerakhot7a" data-aht="source">R. Yochanan</a> and <a href="BavliShabbat55a" data-aht="source">R. Acha</a> in the Bavli as support. This position must explain cases where people seem not to trust that such prophecies will automatically be fulfilled, such as <a href="Bereshit38-2" data-aht="source">Yaakov's fear</a> of an attack by Esav despite Hashem's promise of protection. Rambam answers by differentiating between prophecies given to a prophet to relay to a third party and promises relayed directly to and concerning the prophet himself. Only the former are unaffected by a person's deed and must be fulfilled. R. Crescas notes, though, that the example brought by <a href="BavliBerakhot7a" data-aht="source">R. Yochanan</a> to prove that positive prophecies are always fulfilled relates to a promise given directly to Moshe concerning himself, suggesting that he does not agree with Rambam's distinction. </fn></point> | <point><b>Must a prophecy come true?</b> These commentators maintain that negative prophecies need not be fulfilled, since a person's repentance can avert an evil decree.<fn>Thus the prophecies against <a href="Yonah3-10" data-aht="source">Nineveh</a> and <a href="Yeshayahu38-1" data-aht="source">Chizkiyahu</a> did not come to fruition, but this did not affect the status of either Yonah or Yeshayahu as true prophets.</fn> All favorable prophecies, on the other hand, regardless of a person's deeds, must come true.<fn>These commentators point to the words of <a href="BavliBerakhot7a" data-aht="source">R. Yochanan</a> and <a href="BavliShabbat55a" data-aht="source">R. Acha</a> in the Bavli as support. This position must explain cases where people seem not to trust that such prophecies will automatically be fulfilled, such as <a href="Bereshit38-2" data-aht="source">Yaakov's fear</a> of an attack by Esav despite Hashem's promise of protection. Rambam answers by differentiating between prophecies given to a prophet to relay to a third party and promises relayed directly to and concerning the prophet himself. Only the former are unaffected by a person's deed and must be fulfilled. R. Crescas notes, though, that the example brought by <a href="BavliBerakhot7a" data-aht="source">R. Yochanan</a> to prove that positive prophecies are always fulfilled relates to a promise given directly to Moshe concerning himself, suggesting that he does not agree with Rambam's distinction. </fn></point> | ||
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</category> | </category> | ||
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− | ??<multilink><a href="RashbamDevarim18-22" data-aht="source">Rashbam</a><a href="RashbamDevarim13-3" data-aht="source">Devarim 13:3</a><a href="RashbamDevarim18-22" data-aht="source">Devarim 18:22</a><a href="Rashbam" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, | + | ??<multilink><a href="RashbamDevarim18-22" data-aht="source">Rashbam</a><a href="RashbamDevarim13-3" data-aht="source">Devarim 13:3</a><a href="RashbamDevarim18-22" data-aht="source">Devarim 18:22</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, |
− | ??<multilink><a href="AkeidatDevarim96" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatDevarim" data-aht="source">#96</a><a href="Akeidat Yitzchak" data-aht="parshan">About R. Yitzchak Arama</a></multilink> | + | ??<multilink><a href="AkeidatDevarim96" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatDevarim" data-aht="source">#96</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink> |
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</approaches> | </approaches> |
Version as of 05:18, 1 January 2015
Distinguishing Between True and False Prophets
Exegetical Approaches
Overview
When attempting to define the test that distinguishes fraudulent and true prophets, commentators struggle both to make sense of seemingly contradictory sources and to balance these with their beliefs regarding the power of repentance to overturn decrees and the question of whether Hashem changes His mind. To do so, most commentators focus on one central text, while reinterpreting the others.
Thus, R. Yosef Bekhor Shor learns from Yirmeyahu 18 that a person's deeds can affect a prophecy's materialization, and consequently asserts that the test must be related instead to the performance of miracles or the fulfillment of neutral predictions. Rambam and his school, instead, concentrate on Yirmeyahu 28, and this leads them to distinguish between positive and negative prophecies. Only the latter can be overturned, allowing positive prophecies to be a fair arbiter of a prophet's veracity. Finally, a third approach learns from Devarim's inclusive language that the test can be via any type of prophecy. To make sense of the other verses as well, R. Crescas limits the test to overt demonstrations of prophetic status, while Ibn Kaspi limits it to prophecies which are explicitly conditional.
Through Wonders or Neutral Prophecies
A prophet's veracity is tested through the performance of miracles or foretelling of future events that are not conditional on people's behavior. If the wonders do not occur or the prophecies do not come true, the prophet is not an authentic messenger of Hashem.
- All are subject to change – According to R. Yosef Bekhor Shor and Abarbanel, all prophecies are subject to change since a person's actions can affect and overturn both positive and negative predictions.2 As such, only signs or neutral predictions which are not affected by people's actions can be used to test a prophet.
- Most are subject to change – Ralbag agrees that most prophecies can change in accordance with a person's deeds,3 but he asserts that positive prophecies which are not subject to Hashem's personal providence, but instead to astronomical signs, will rarely change.4 Thus, such positive prophecies can also be used to test a prophet.5
- This is what leads Ralbag to assert that Yirmeyahu is speaking of a particular type of positive prophecy, one which is limited in scope and duration, subject to the laws of the heavenly spheres and not open to change.6
- Alternatively, one might suggest that Yirmeyahu is contrasting the majority of prophets who bear tidings of doom, with Chananyah who was predicting peace, telling him that since he is the exception, the onus of proof is on him.
- Miracles – Abarbanel posits that the test of a true prophet is the inverse of that for a false prophet. He can be identified through the miraculous signs that he performs, or through the fulfillment of neutral predictions.7 As proof, he points to Moshe's performing signs before the Israelites,8 Eliyahu bringing forth fire on Mt. Carmel, and Shemuel verifying Shaul's appointment as king by predicting what would happen to him en route home.
- No test needed – Alternatively, Abarbanel suggests that perhaps, in general, no proof is needed, since anyone who prophesies to uproot a mitzvah or to worship idolatry is obviously problematic, whereas any righteous person who chastises the people to do Hashem's bidding should be listened to. A person's words and deeds alone can testify to his veracity.9 Only in cases where a prophet calls for a one-time violation of Torah law (הוראת שעה), or when he is contradicted by a second prophet, is verification necessary.
- Ralbag asserts that it should be clear to all that such signs do not stem from Hashem, and are rather the result of magical craft or trickery, as they are accompanied by a directive to worship idolatry.10 As such, it should be easy to distinguish the real from the fake.
- Alternatively, this position might agree with R. Akiva in the Sifre who maintains that the verses are referring to a sign done by a true prophet who later strayed and became an idolater.
Through Positive Prophecies Only
A prophet is determined to be spurious only if he forecasts a good development which does not come true. In contrast, the foretelling of a negative event which does not materialize indicates nothing about the prophet's veracity.
- Good given and removed – Radak explains that Yirmeyahu is not claiming that the promised reward will be cancelled, but is merely saying that it will be neutralized by a subsequent punishment. Thus, if a person was promised good but then no longer deserved it, Hashem nonetheless keeps His promise, but due to the changed circumstances, Hashem will then undo the good.13
- Thought versus statement – R. Chasdai Crescas suggests14 that this approach might differentiate between Hashem's internal thoughts (which can change even from good to bad) and explicit statements (which can only change from bad to good). Yirmeyahu, thus, might be referring only to a case where Hashem considered, but never promised via a prophet, to bestow good. In such a case, Hashem might change His mind; but had He already given over an explicit prophecy for good, He would not.15
- Unknown – R. D"Z Hoffmann asserts that the verses in Devarim do not provide enough information for the reader to know how to ascertain who is a true prophet18 and that the fulfillment of a positive prophecy alone does not suffice.
- Consistent fulfillment of prophecies – Rambam, in contrast, maintains that a person whose positive prophecies continuously come true, in all their details,19 is considered a true prophet.20 He adds that a person who performs a sign or wonder, and has proven himself worthy of prophecy through his deeds and intellect, should also be listened to as a prophet, even though it is possible that such a sign could have been performed by a layperson.
Through Either Positive or Negative Prophecies
A prophet can be declared false if his prophecies, whether foretelling good or bad, are not fulfilled. Commentators, though, suggest two possible limitations on the circumstances under which such prophecies can serve as a valid indicator:
Only During a Test of Prophetic Status
A prophet's validity can be determined only in a case of a prophecy whose entire purpose is to establish the prophet's credentials as a Divine messenger. During such a demonstration, any prophecy which does not come to fruition indicates that the speaker is a false prophet. The lack of fulfillment of subsequent prophecies, though, does not incriminate the prophet.
Only if the Prophecy is Explicitly Conditional
If a prophecy includes an explicit qualification with conditions which are met, but nonetheless the prophecy is not fulfilled, the prophet is deemed to be a fraud. If, on the other hand, the prophecy was stated without any conditions, nothing can be determined.