Difference between revisions of "Prophetic Actions Without Explicit Divine Sanction/2"
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<h2>Overview</h2> | <h2>Overview</h2> | ||
− | <p>Commentators disagree regarding how much prophetic autonomy Hashem's messengers have.  On one side of the spectrum, R. Saadia limits their authority, claiming that even when no Divine directive appears explicitly in the text, it can be assumed that a prophet is acting under Divine guidance.  Miraculous wonders are prescribed by Hashem, not the prophet. R"Y Albo, in contrast, asserts that prophets have both the ability and responsibility to act on their own initiative and even to perform supernatural phenomena when called for.  A prophet who waits to consult with Hashem when he can deal with a crisis on his own | + | <p>Commentators disagree regarding how much prophetic autonomy Hashem's messengers have.  On one side of the spectrum, R. Saadia limits their authority, claiming that even when no Divine directive appears explicitly in the text, it can be assumed that a prophet is acting under Divine guidance.  Miraculous wonders are prescribed by Hashem, not the prophet. R"Y Albo, in contrast, asserts that prophets have both the ability and responsibility to act on their own initiative and even to perform supernatural phenomena when called for.  A prophet who waits to consult with Hashem when he can deal with a crisis on his own is sinful.</p> |
<p>A middle position is charted by Akeidat Yitzchak and Abarbanel. They claim that though Hashem fulfills the words of his prophets, allowing them to declare miracles on their own, such declarations should really be viewed as prayer.  There is always a slight risk that Hashem will not accede to the request, and, as such, it is preferred that a prophet act only via Hashem's words.  Practically, though, with the exception of Moshe, prophets are limited in that they do not always have access to Hashem's desires and thus have no choice but to act independently.</p></div> | <p>A middle position is charted by Akeidat Yitzchak and Abarbanel. They claim that though Hashem fulfills the words of his prophets, allowing them to declare miracles on their own, such declarations should really be viewed as prayer.  There is always a slight risk that Hashem will not accede to the request, and, as such, it is preferred that a prophet act only via Hashem's words.  Practically, though, with the exception of Moshe, prophets are limited in that they do not always have access to Hashem's desires and thus have no choice but to act independently.</p></div> | ||
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<p>All of the miracles and deeds performed by a prophet are Divinely commanded.  Even if Hashem's instructions are not explicitly mentioned, it can be assumed that they were communicated to the prophet before he acted.</p> | <p>All of the miracles and deeds performed by a prophet are Divinely commanded.  Even if Hashem's instructions are not explicitly mentioned, it can be assumed that they were communicated to the prophet before he acted.</p> | ||
<mekorot><multilink><a href="JosephusAntiquitiesoftheJews813-2-4" data-aht="source">Josephus</a><a href="JosephusAntiquitiesoftheJews813-2-4" data-aht="source">8 13:2-4</a><a href="Josephus Antiquities of the Jews" data-aht="parshan">About Josephus Antiquities of the Jews</a></multilink>, <multilink><a href="YerushalmiTaanit2-8" data-aht="source">Yerushalmi</a><a href="YerushalmiTaanit2-8" data-aht="source">Taanit 2:8</a><a href="YerushalmiMegillah1-11" data-aht="source">Megillah 1:11</a><a href="Talmud Yerushalmi" data-aht="parshan">About the Yerushalmi</a></multilink>,  <multilink><a href="VayikraRabbah22-9" data-aht="source">Vayikra Rabbah</a><a href="VayikraRabbah22-9" data-aht="source">22:9</a><a href="Vayikra Rabbah" data-aht="parshan">About Vayikra Rabbah</a></multilink>, <multilink><a href="RYehudaibnBalaamBemidbar16-4" data-aht="source">R. Saadia Gaon</a><a href="RYehudaibnBalaamBemidbar16-4" data-aht="source">Ibn Balaam Bemidbar 16:4</a><a href="RAvrahambShelomo" data-aht="source">R. Avraham b. Shelomo Melakhim I 17:1</a></multilink>,  <multilink><a href="RYehudaibnBalaamBemidbar16-4" data-aht="source">R. Yehuda ibn Balaam</a><a href="RYehudaibnBalaamBemidbar16-4" data-aht="source">Bemidbar 16:4</a><a href="R. Yehuda ibn Balaam" data-aht="parshan">About R. Yehuda ibn Balaam</a></multilink>, <multilink><a href="RashbamBemidbar16-4" data-aht="source">Rashbam</a><a href="RashbamShemot11-1" data-aht="source">Shemot 11:1</a><a href="RashbamBemidbar16-4" data-aht="source">Bemidbar 16:4</a><a href="RashbamBemidbar16-28-29" data-aht="source">Bemidbar 16:28-29</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="TosafotSanhedrin89b" data-aht="source">Tosafot</a><a href="TosafotSanhedrin89b" data-aht="source">Sanhedrin 89b</a><a href="Ba'alei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink>, <multilink><a href="RadakMelakhimI18-21" data-aht="source">Radak #2</a><a href="RadakMelakhimI18-21" data-aht="source">Melakhim I 18:21</a><a href="RadakMelakhimI18-36" data-aht="source">Melakhim I 18:36</a><a href="RadakMelakhimII4-16" data-aht="source">Melakhim II 4:16</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>,<fn>This seems to be Radak's less preferred understanding.  He also raises the possibility that prophets act on their own, trusting that Hashem will fulfill their words.</fn> <multilink><a href="RambanBemidbar16-5" data-aht="source">Ramban #2</a><a href="RambanShemot10-2" data-aht="source">Shemot 10:2</a><a href="RambanShemot11-1" data-aht="source">Shemot 11:1</a><a href="RambanShemot14-15" data-aht="source">Shemot 14:15</a><a href="RambanShemot16-4" data-aht="source">Shemot 16:4</a><a href="RambanShemot32-27" data-aht="source">Shemot 32:27</a><a href="RambanVayikra9-2" data-aht="source">Vayikra 9:2</a><a href="RambanVayikra10-3" data-aht="source">Vayikra 10:3</a><a href="RambanBemidbar16-5" data-aht="source">Bemidbar 16:5</a><a href="RambanBemidbar17-6" data-aht="source">Bemidbar 17:6</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,<fn>In speaking of Moshe's actions during the rebellion of Korach, Ramban brings both this possibility and the possibility that Moshe acted on his own.</fn> <multilink><a href="RYosefibnKaspiMelakhimI17-1" data-aht="source">R. Yosef ibn Kaspi</a><a href="RYosefibnKaspiMelakhimI17-1" data-aht="source">Melakhim I 17:1</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>, <multilink><a href="NetzivBemidbar16-417" data-aht="source">Netziv</a><a href="NetzivShemot16-6-8" data-aht="source">Shemot 16:6-8</a><a href="NetzivShemot16-16" data-aht="source">Shemot 16:16</a><a href="NetzivShemot16-23" data-aht="source">Shemot 16:23</a><a href="NetzivShemot16-34" data-aht="source">Shemot 16:34</a><a href="NetzivShemot32-27" data-aht="source">Shemot 32:27</a><a href="NetzivVayikra10-3" data-aht="source">Vayikra 10:3</a><a href="NetzivBemidbar16-417" data-aht="source">Bemidbar 16:4, 17</a><a href="NetzivBemidbar16-2830" data-aht="source">Bemidbar 16:28, 30</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink></mekorot> | <mekorot><multilink><a href="JosephusAntiquitiesoftheJews813-2-4" data-aht="source">Josephus</a><a href="JosephusAntiquitiesoftheJews813-2-4" data-aht="source">8 13:2-4</a><a href="Josephus Antiquities of the Jews" data-aht="parshan">About Josephus Antiquities of the Jews</a></multilink>, <multilink><a href="YerushalmiTaanit2-8" data-aht="source">Yerushalmi</a><a href="YerushalmiTaanit2-8" data-aht="source">Taanit 2:8</a><a href="YerushalmiMegillah1-11" data-aht="source">Megillah 1:11</a><a href="Talmud Yerushalmi" data-aht="parshan">About the Yerushalmi</a></multilink>,  <multilink><a href="VayikraRabbah22-9" data-aht="source">Vayikra Rabbah</a><a href="VayikraRabbah22-9" data-aht="source">22:9</a><a href="Vayikra Rabbah" data-aht="parshan">About Vayikra Rabbah</a></multilink>, <multilink><a href="RYehudaibnBalaamBemidbar16-4" data-aht="source">R. Saadia Gaon</a><a href="RYehudaibnBalaamBemidbar16-4" data-aht="source">Ibn Balaam Bemidbar 16:4</a><a href="RAvrahambShelomo" data-aht="source">R. Avraham b. Shelomo Melakhim I 17:1</a></multilink>,  <multilink><a href="RYehudaibnBalaamBemidbar16-4" data-aht="source">R. Yehuda ibn Balaam</a><a href="RYehudaibnBalaamBemidbar16-4" data-aht="source">Bemidbar 16:4</a><a href="R. Yehuda ibn Balaam" data-aht="parshan">About R. Yehuda ibn Balaam</a></multilink>, <multilink><a href="RashbamBemidbar16-4" data-aht="source">Rashbam</a><a href="RashbamShemot11-1" data-aht="source">Shemot 11:1</a><a href="RashbamBemidbar16-4" data-aht="source">Bemidbar 16:4</a><a href="RashbamBemidbar16-28-29" data-aht="source">Bemidbar 16:28-29</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="TosafotSanhedrin89b" data-aht="source">Tosafot</a><a href="TosafotSanhedrin89b" data-aht="source">Sanhedrin 89b</a><a href="Ba'alei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink>, <multilink><a href="RadakMelakhimI18-21" data-aht="source">Radak #2</a><a href="RadakMelakhimI18-21" data-aht="source">Melakhim I 18:21</a><a href="RadakMelakhimI18-36" data-aht="source">Melakhim I 18:36</a><a href="RadakMelakhimII4-16" data-aht="source">Melakhim II 4:16</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>,<fn>This seems to be Radak's less preferred understanding.  He also raises the possibility that prophets act on their own, trusting that Hashem will fulfill their words.</fn> <multilink><a href="RambanBemidbar16-5" data-aht="source">Ramban #2</a><a href="RambanShemot10-2" data-aht="source">Shemot 10:2</a><a href="RambanShemot11-1" data-aht="source">Shemot 11:1</a><a href="RambanShemot14-15" data-aht="source">Shemot 14:15</a><a href="RambanShemot16-4" data-aht="source">Shemot 16:4</a><a href="RambanShemot32-27" data-aht="source">Shemot 32:27</a><a href="RambanVayikra9-2" data-aht="source">Vayikra 9:2</a><a href="RambanVayikra10-3" data-aht="source">Vayikra 10:3</a><a href="RambanBemidbar16-5" data-aht="source">Bemidbar 16:5</a><a href="RambanBemidbar17-6" data-aht="source">Bemidbar 17:6</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,<fn>In speaking of Moshe's actions during the rebellion of Korach, Ramban brings both this possibility and the possibility that Moshe acted on his own.</fn> <multilink><a href="RYosefibnKaspiMelakhimI17-1" data-aht="source">R. Yosef ibn Kaspi</a><a href="RYosefibnKaspiMelakhimI17-1" data-aht="source">Melakhim I 17:1</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>, <multilink><a href="NetzivBemidbar16-417" data-aht="source">Netziv</a><a href="NetzivShemot16-6-8" data-aht="source">Shemot 16:6-8</a><a href="NetzivShemot16-16" data-aht="source">Shemot 16:16</a><a href="NetzivShemot16-23" data-aht="source">Shemot 16:23</a><a href="NetzivShemot16-34" data-aht="source">Shemot 16:34</a><a href="NetzivShemot32-27" data-aht="source">Shemot 32:27</a><a href="NetzivVayikra10-3" data-aht="source">Vayikra 10:3</a><a href="NetzivBemidbar16-417" data-aht="source">Bemidbar 16:4, 17</a><a href="NetzivBemidbar16-2830" data-aht="source">Bemidbar 16:28, 30</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink></mekorot> | ||
− | <point><b>Prophetic autonomy</b> – According to this approach, prophets do not have the power to change nature on their own.  Thus, anytime | + | <point><b>Prophetic autonomy</b> – According to this approach, prophets do not have the power to change nature on their own.  Thus, anytime a prophet decrees that a miracle is to occur, it must be assumed that Hashem shared this beforehand.<fn>It should be noted that each of the sources above refer only to individual cases, and do not discuss the issue in general terms, so it is difficult to know for certain if they would necessarily take this approach regarding all miracles.</fn> It is possible to go even further and suggest that, even in the natural realm, prophets do not have the autonomy to make any significant decisions except with Divine guidance.<fn>However, none of these sources explicitly make this claim.</fn></point> |
<point><b>Poetic license</b> – <multilink><a href="IbnEzraSefatYeter84" data-aht="source">Dunash. b. Labrat</a><a href="IbnEzraSefatYeter84" data-aht="source">Sefat Yeter 84</a></multilink><fn>His opinion is cited in Ibn Ezra's Sefat Yeter (Ibn Ezra refers to him as R. Adonim).</fn> limits a prophet's autonomy even further, claiming that even the words used by a prophet are all chosen by Hashem.</point> | <point><b>Poetic license</b> – <multilink><a href="IbnEzraSefatYeter84" data-aht="source">Dunash. b. Labrat</a><a href="IbnEzraSefatYeter84" data-aht="source">Sefat Yeter 84</a></multilink><fn>His opinion is cited in Ibn Ezra's Sefat Yeter (Ibn Ezra refers to him as R. Adonim).</fn> limits a prophet's autonomy even further, claiming that even the words used by a prophet are all chosen by Hashem.</point> | ||
− | <point><b>Biblical cases</b> – This position attempts to explain | + | <point><b>Biblical cases</b> – This position attempts to explain all cases where a prophet seems to be acting independently:<br/> |
<ul> | <ul> | ||
<li><b>Moshe's actions</b></li> | <li><b>Moshe's actions</b></li> | ||
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<li><a href="Shemot16-4-34" data-aht="source">Promising meat</a> – These sources could explain, as do <multilink><a href="RYosefBekhorShorShemot16-1123" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorShemot16-1123" data-aht="source">Shemot 16:11,23</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> and <multilink><a href="RDavidZviHoffmannShemot16-121523" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannShemot16-121523" data-aht="source">Shemot 16:12, 15, 23</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink> that Hashem's command in Shemot 16:12, where He explicitly mentions meat, is achronological and actually preceded Moshe's announcement.<fn>It is not clear, though, why the story was not simply told in its proper order.</fn> Thus, Moshe did not on his own decree that Hashem would feed the people meat.<fn>Alternatively, they could explain like <multilink><a href="IbnEzraShemotLongCommentary16-4" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotLongCommentary16-4" data-aht="source">Shemot Second Commentary 16:4</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, that when Hashem promised "הִנְנִי מַמְטִיר לָכֶם לֶחֶם" in verse 4, Moshe understood the word "לחם" in its general sense to include meat.</fn></li> | <li><a href="Shemot16-4-34" data-aht="source">Promising meat</a> – These sources could explain, as do <multilink><a href="RYosefBekhorShorShemot16-1123" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorShemot16-1123" data-aht="source">Shemot 16:11,23</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> and <multilink><a href="RDavidZviHoffmannShemot16-121523" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannShemot16-121523" data-aht="source">Shemot 16:12, 15, 23</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink> that Hashem's command in Shemot 16:12, where He explicitly mentions meat, is achronological and actually preceded Moshe's announcement.<fn>It is not clear, though, why the story was not simply told in its proper order.</fn> Thus, Moshe did not on his own decree that Hashem would feed the people meat.<fn>Alternatively, they could explain like <multilink><a href="IbnEzraShemotLongCommentary16-4" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotLongCommentary16-4" data-aht="source">Shemot Second Commentary 16:4</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, that when Hashem promised "הִנְנִי מַמְטִיר לָכֶם לֶחֶם" in verse 4, Moshe understood the word "לחם" in its general sense to include meat.</fn></li> | ||
<li><a href="Bemidbar16-1-7" data-aht="source">Incense test</a> – Many of these sources<fn>See R. Saadia, Ibn Balaam, Rashbam and Ramban.</fn> understand Moshe's falling on his face after Korach's initial complaint as a sign of prophetic communication and suggest that at this juncture, Hashem told him how to proceed during the rebellion and directed him to propose the incense test.  The test, thus, was not Moshe's own invention.<fn>Rashbam even claims that Moshe's later words "בְּזֹאת תֵּדְעוּן כִּי י"י שְׁלָחַנִי לַעֲשׂוֹת אֵת כׇּל הַמַּעֲשִׂים הָאֵלֶּה" refer specifically to his hope that the nation will recognize that the test was devised by Hashem, and not himself.  [Most other commentators, in contrast, explain that Moshe is speaking of the choosing of Aharon as priest.]</fn></li> | <li><a href="Bemidbar16-1-7" data-aht="source">Incense test</a> – Many of these sources<fn>See R. Saadia, Ibn Balaam, Rashbam and Ramban.</fn> understand Moshe's falling on his face after Korach's initial complaint as a sign of prophetic communication and suggest that at this juncture, Hashem told him how to proceed during the rebellion and directed him to propose the incense test.  The test, thus, was not Moshe's own invention.<fn>Rashbam even claims that Moshe's later words "בְּזֹאת תֵּדְעוּן כִּי י"י שְׁלָחַנִי לַעֲשׂוֹת אֵת כׇּל הַמַּעֲשִׂים הָאֵלֶּה" refer specifically to his hope that the nation will recognize that the test was devised by Hashem, and not himself.  [Most other commentators, in contrast, explain that Moshe is speaking of the choosing of Aharon as priest.]</fn></li> | ||
− | <li><a href="Yehoshua10-12-13" data-aht="source">Earth opening</a> – Ramban maintains that Hashem hinted that the earth was to swallow the leaders when He said, "הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם | + | <li><a href="Yehoshua10-12-13" data-aht="source">Earth opening</a> – Ramban maintains that Hashem hinted that the earth was to swallow the leaders when He said, "הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם." So here, too, Moshe was not declaring a miracle on his own.<fn>He further suggests that Moshe even announced the miracle in the name of Hashem and the people themselves recognized the Divine role in the miracle. Later when they complained "אַתֶּם הֲמִתֶּם אֶת עַם י"י", they were referring only to those killed through the incense test, not by the earth.</fn></li> |
− | <li><a href="Bemidbar32-20-31" data-aht="source">The petition of the 2/ | + | <li><a href="Bemidbar32-20-31" data-aht="source">The petition of the 2 1/2 tribes</a> – Ramban points to the tribes' words "אֵת אֲשֶׁר דִּבֶּר י"י אֶל עֲבָדֶיךָ כֵּן נַעֲשֶׂה" at the conclusion of the negotiations as proof that Moshe had not independently decided that they could settle the eastern bank.</li> |
</ul> | </ul> | ||
<li><b>Yehoshua, Shemuel and Natan</b></li> | <li><b>Yehoshua, Shemuel and Natan</b></li> | ||
<ul> | <ul> | ||
− | <li><a href="Yehoshua10-12-13" data-aht="source">Yehoshua and the sun</a> – These sources could explain that Yehoshua was not decreeing that the sun stand still, but rather praying to Hashem for aid, hoping that He would acquiesce to | + | <li><a href="Yehoshua10-12-13" data-aht="source">Yehoshua and the sun</a> – These sources could explain that Yehoshua was not decreeing that the sun stand still, but rather praying to Hashem for aid, hoping that He would acquiesce to perform a miracle.<fn>Thus, the verse states, "אָז יְדַבֵּר יְהוֹשֻׁעַ לַי"י " emphasizing that Yehoshua's words were addressed to Hashem.</fn>  However, the fact that he does so publicly, ("וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל"), is difficult for he could not be certain that Hashem would agree. Alternatively, this position might suggest that this was a unique case, as the verse itself suggests when it declares, "וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ י"י בְּקוֹל אִישׁ".</li> |
<li><a href="ShemuelI12-16-18" data-aht="source">Shemuel bringing rain</a> – This approach would likely explain that, despite the text's silence, Shemuel had been told beforehand to bring rain as a sign for the people. He nonetheless prayed that the rain come, not because he doubted it, but to ensure that the people recognized that the rain was indeed coming from Hashem and not coincidental.</li> | <li><a href="ShemuelI12-16-18" data-aht="source">Shemuel bringing rain</a> – This approach would likely explain that, despite the text's silence, Shemuel had been told beforehand to bring rain as a sign for the people. He nonetheless prayed that the rain come, not because he doubted it, but to ensure that the people recognized that the rain was indeed coming from Hashem and not coincidental.</li> | ||
<li><a href="ShemuelII7-1-6" data-aht="source">Natan and the Mikdash</a> – In this case, Natan clearly speaks against Hashem's wishes when he permits David to build the Mikdash, so it is impossible to suggest that Natan had been told previously what to say.  This approach could suggest that Natan was not acting in the role of prophet when he responded to David, but only as a royal advisor.<fn>Alternatively, the sources might suggest that though a prophet cannot bring a miracle on his own, he does have the autonomy to make certain decisions on his own, especially those which could be corrected if he erred.</fn> </li> | <li><a href="ShemuelII7-1-6" data-aht="source">Natan and the Mikdash</a> – In this case, Natan clearly speaks against Hashem's wishes when he permits David to build the Mikdash, so it is impossible to suggest that Natan had been told previously what to say.  This approach could suggest that Natan was not acting in the role of prophet when he responded to David, but only as a royal advisor.<fn>Alternatively, the sources might suggest that though a prophet cannot bring a miracle on his own, he does have the autonomy to make certain decisions on his own, especially those which could be corrected if he erred.</fn> </li> | ||
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<li><b>Eliyahu and Elisha</b></li> | <li><b>Eliyahu and Elisha</b></li> | ||
<ul> | <ul> | ||
− | <li><a href="MelakhimI17-1" data-aht="source">Declaration of drought</a> and <a href="MelakhimI17-1" data-aht="source">Contest on Mt. Carmel</a> – Several sources<fn>See Yerushalmi Ta'anit, Yerushalmi Megillah, Vayikra Rabbah and Radak.  The midrashic sources all focus on how Eliyahu can build a private altar if this is prohibited by the Torah, rather than the question of how Eliyahu could bring miraculous fire.</fn> point to Eliyahu's statement on Mt. Carmel that  "הַיּוֹם יִוָּדַע כִּי... אֲנִי עַבְדֶּךָ [וּבִדְבָרְךָ] (ובדבריך) עָשִׂיתִי אֵת כׇּל הַדְּבָרִים הָאֵלֶּה" as proof that Eliyahu's actions were all done at Hashem's behest.<fn>See Radak who questions, as above, that if so, it is not clear why Eliyahu then needs to pray that Hashem answer him.  Radak answers that Eliyahu wanted to ensure that the people did not think that the fire was some magical trick.</fn>  It is ambiguous, though, if the words "כׇּל הַדְּבָרִים הָאֵלֶּה" refer just to the events on Mt. Carmel, or also to the initial declaration of drought. These sources would likely say that even if it refers only to the former, one can | + | <li><a href="MelakhimI17-1" data-aht="source">Declaration of drought</a> and <a href="MelakhimI17-1" data-aht="source">Contest on Mt. Carmel</a> – Several sources<fn>See Yerushalmi Ta'anit, Yerushalmi Megillah, Vayikra Rabbah and Radak.  The midrashic sources all focus on how Eliyahu can build a private altar if this is prohibited by the Torah, rather than the question of how Eliyahu could bring miraculous fire.</fn> point to Eliyahu's statement on Mt. Carmel that  "הַיּוֹם יִוָּדַע כִּי... אֲנִי עַבְדֶּךָ [וּבִדְבָרְךָ] (ובדבריך) עָשִׂיתִי אֵת כׇּל הַדְּבָרִים הָאֵלֶּה" as proof that Eliyahu's actions were all done at Hashem's behest.<fn>See Radak who questions, as above, that if so, it is not clear why Eliyahu then needs to pray that Hashem answer him.  Radak answers that Eliyahu wanted to ensure that the people did not think that the fire was some magical trick.</fn>  It is ambiguous, though, if the words "כׇּל הַדְּבָרִים הָאֵלֶּה" refer just to the events on Mt. Carmel, or also to the initial declaration of drought. These sources would likely say that even if it refers only to the former, one can deduce from here that the rest of Eliyahu's miracles were also performed by the word of God.  </li> |
<li><a href="MelakhimI17-10-22" data-aht="source">Eliyahu and the pitcher of flour</a> – The text itself states that this miracle occurred by the word of Hashem: "כִּדְבַר י"י אֲשֶׁר דִּבֶּר בְּיַד אֵלִיָּהוּ".</li> | <li><a href="MelakhimI17-10-22" data-aht="source">Eliyahu and the pitcher of flour</a> – The text itself states that this miracle occurred by the word of Hashem: "כִּדְבַר י"י אֲשֶׁר דִּבֶּר בְּיַד אֵלִיָּהוּ".</li> | ||
<li><a href="MelakhimI17-10-22" data-aht="source">Eliyahu reviving the boy</a> – These sources could explain that in this case, Eliyahu  was really simply praying to Hashem that the boy revive and did not know in advance, nor necessarily expect, that Hashem would accede to his request.</li> | <li><a href="MelakhimI17-10-22" data-aht="source">Eliyahu reviving the boy</a> – These sources could explain that in this case, Eliyahu  was really simply praying to Hashem that the boy revive and did not know in advance, nor necessarily expect, that Hashem would accede to his request.</li> | ||
<li><a href="MelakhimII1-9-15" data-aht="source">Eliyahu and officers of fifty</a> – These sources might suggest that just as the text attests to the fact that an angel told Eliyahu not to kill the third officer and his men, Hashem had previously told him that He would release fire on the others.<fn>The same fact, however, can be used to make the reverse argument.  The fact that an angel was needed to tell Eliyahu not to kill the third officer might support the possibility that otherwise Eliyahu's words themselves would have sufficed to have him killed by fire.</fn></li> | <li><a href="MelakhimII1-9-15" data-aht="source">Eliyahu and officers of fifty</a> – These sources might suggest that just as the text attests to the fact that an angel told Eliyahu not to kill the third officer and his men, Hashem had previously told him that He would release fire on the others.<fn>The same fact, however, can be used to make the reverse argument.  The fact that an angel was needed to tell Eliyahu not to kill the third officer might support the possibility that otherwise Eliyahu's words themselves would have sufficed to have him killed by fire.</fn></li> | ||
− | <li><a href="MelakhimII2-19-22" data-aht="source">Elisha's miracles</a><fn>See also: <a href="MelakhimII4" data-aht="source">Melakhim II 4</a>, <a href="MelakhimII5-25-27" data-aht="source">Melakhim II 5:25-27</a>, <a href="MelakhimII6-1-7" data-aht="source">Melakhim II 6:1-7</a>, and <a href="MelakhimII6-15-18" data-aht="source">Melakhim II 6:15-18</a>.</fn> – Only by two of Elisha's miracles (the sweetening of waters and giving of bread) does the text allude to Hashem's having directed that the miracle would occur.<fn>In each case, Elisha prefaces the bringing of the miracle with the statement, "כֹּה אָמַר י"י " and | + | <li><a href="MelakhimII2-19-22" data-aht="source">Elisha's miracles</a><fn>See also: <a href="MelakhimII4" data-aht="source">Melakhim II 4</a>, <a href="MelakhimII5-25-27" data-aht="source">Melakhim II 5:25-27</a>, <a href="MelakhimII6-1-7" data-aht="source">Melakhim II 6:1-7</a>, and <a href="MelakhimII6-15-18" data-aht="source">Melakhim II 6:15-18</a>.</fn> – Only by two of Elisha's miracles (the sweetening of waters and giving of bread) does the text allude to Hashem's having directed that the miracle would occur.<fn>In each case, Elisha prefaces the bringing of the miracle with the statement, "כֹּה אָמַר י"י ", and at the miracle of bread the unit concludes by sharing, "וַיֹּאכְלוּ וַיּוֹתִרוּ כִּדְבַר י"י".</fn> This approach would suggest that, despite the silence in the text, the other miracles happened in the same manner.</li> |
</ul> | </ul> | ||
</ul></point> | </ul></point> | ||
<point><b>Acting against the Torah</b> – According to this approach, a prophet can only act against the Torah via Divine command.  Thus, R. Simlai<fn>See <a href="YerushalmiTaanit2-8" data-aht="source">Yerushalmi Taanit 2:8</a>, <a href="YerushalmiMegillah1-11" data-aht="source">Yerushalmi Megillah 1:11</a> and <a href="VayikraRabbah22-9" data-aht="source">Vayikra Rabbah 22:9</a>.</fn> asserts that Eliyahu's building of the altar on Mt. Carmel in a period when private altars were banned is not problematic since, as Eliyahu points out, this was not his own decision, but rather that of Hashem: "בִדְבָרְךָ  עָשִׂיתִי".</point> | <point><b>Acting against the Torah</b> – According to this approach, a prophet can only act against the Torah via Divine command.  Thus, R. Simlai<fn>See <a href="YerushalmiTaanit2-8" data-aht="source">Yerushalmi Taanit 2:8</a>, <a href="YerushalmiMegillah1-11" data-aht="source">Yerushalmi Megillah 1:11</a> and <a href="VayikraRabbah22-9" data-aht="source">Vayikra Rabbah 22:9</a>.</fn> asserts that Eliyahu's building of the altar on Mt. Carmel in a period when private altars were banned is not problematic since, as Eliyahu points out, this was not his own decision, but rather that of Hashem: "בִדְבָרְךָ  עָשִׂיתִי".</point> | ||
<point><b>Why is Hashem's command not stated?</b> As seen above, in several cases there is some allusion in the text to a command of Hashem, though this is not always explicit. In other cases Hashem's role is totally absent.  Ramban explains that it is the way of Tanakh to be brief in one place and lengthy in another. Instead of tediously repeating both a command and its fulfillment, sometimes the Torah brings one, sometimes the other, and sometimes both.  However, the reasoning behind the choice of when to share each component is not always clear.<fn>Regarding the story of Korach, Ramban also raises the possibility that Hashem's will was known to Moshe not through speech but rather "רוח הקודש" and therefore no speech is mentioned in the text.</fn></point> | <point><b>Why is Hashem's command not stated?</b> As seen above, in several cases there is some allusion in the text to a command of Hashem, though this is not always explicit. In other cases Hashem's role is totally absent.  Ramban explains that it is the way of Tanakh to be brief in one place and lengthy in another. Instead of tediously repeating both a command and its fulfillment, sometimes the Torah brings one, sometimes the other, and sometimes both.  However, the reasoning behind the choice of when to share each component is not always clear.<fn>Regarding the story of Korach, Ramban also raises the possibility that Hashem's will was known to Moshe not through speech but rather "רוח הקודש" and therefore no speech is mentioned in the text.</fn></point> | ||
− | <point><b>"מֵקִים דְּבַר עַבְדּוֹ"</b> – This verse, in context, says nothing about Hashem fulfilling the independent decrees of his prophets.  Rather, it refers to Hashem keeping His own promises as expressed via the prophecies of His loyal messengers. Hashem is contrasting the speech of "imposters" ("בַּדִּים") and "diviners" ("קֹסְמִים") whose words are not trustworthy, with that of His prophets, whose predictions are reliable precisely because they speak the word of God.<fn>See Radak on the verse in Yeshayahu.</fn></point> | + | <point><b>"מֵקִים דְּבַר עַבְדּוֹ"</b> – This verse, in context, says nothing about Hashem fulfilling the independent decrees of his prophets.  Rather, it refers to Hashem keeping His own promises as expressed via the prophecies of His loyal messengers. Hashem is contrasting the speech of "imposters" ("בַּדִּים") and "diviners" ("קֹסְמִים"), whose words are not trustworthy, with that of His prophets, whose predictions are reliable precisely because they speak the word of God.<fn>See Radak on the verse in Yeshayahu.</fn></point> |
<point><b>"וְתִגְזַר אֹמֶר וְיָקׇם לָךְ"</b> – These words of Elifaz to Iyyov are also unrelated to the concept of Hashem fulfilling the decrees of his prophets and simply mean that Hashem cares for the righteous and helps them succeed in their chosen paths.</point> | <point><b>"וְתִגְזַר אֹמֶר וְיָקׇם לָךְ"</b> – These words of Elifaz to Iyyov are also unrelated to the concept of Hashem fulfilling the decrees of his prophets and simply mean that Hashem cares for the righteous and helps them succeed in their chosen paths.</point> | ||
<point><b>Prophetic fallibility</b> – Since a prophet has no autonomy to act on his own, there is no room to err.<fn>However, see above regarding Natan's mistaken response to David when asked about building the Beit HaMikdash.</fn></point> | <point><b>Prophetic fallibility</b> – Since a prophet has no autonomy to act on his own, there is no room to err.<fn>However, see above regarding Natan's mistaken response to David when asked about building the Beit HaMikdash.</fn></point> | ||
<point><b>Speaking / Acting in Hashem's name when not directed</b> – If a prophet cannot act on his own initiative at all, all the more so that he cannot speak or act in the name of Hashem if he did not receive any Divine communication.  Thus, any place where a prophet attributes his words or deeds to Hashem's command, it must be assumed that he received Divine instructions, even if they are not found in the text.  For a full discussion of this issue, see <a href="Invoking Hashem's Name Without Explicit Divine Sanction" data-aht="page">Invoking Hashem's Name Without Explicit Divine Sanction</a>.</point> | <point><b>Speaking / Acting in Hashem's name when not directed</b> – If a prophet cannot act on his own initiative at all, all the more so that he cannot speak or act in the name of Hashem if he did not receive any Divine communication.  Thus, any place where a prophet attributes his words or deeds to Hashem's command, it must be assumed that he received Divine instructions, even if they are not found in the text.  For a full discussion of this issue, see <a href="Invoking Hashem's Name Without Explicit Divine Sanction" data-aht="page">Invoking Hashem's Name Without Explicit Divine Sanction</a>.</point> | ||
− | <point><b>Moshe vs. other prophets</b> – These sources do not distinguish between | + | <point><b>Moshe vs. other prophets</b> – These sources do not distinguish between Moshe and other prophets with regards to the level of autonomy granted to each.</point> |
<point><b>What's better: obedience or innovation?</b> According to this approach, the greatness of a prophet lies in his strict obedience to the word of God.  The fact that his autonomy is limited helps ensure that the Divine Hand and Word are recognized as such and not confused with that of the prophet.</point> | <point><b>What's better: obedience or innovation?</b> According to this approach, the greatness of a prophet lies in his strict obedience to the word of God.  The fact that his autonomy is limited helps ensure that the Divine Hand and Word are recognized as such and not confused with that of the prophet.</point> | ||
</category> | </category> | ||
<category>Prophet's Own Initiative | <category>Prophet's Own Initiative | ||
− | <p>A prophet is granted the ability by Hashem to act and perform wonders | + | <p>A prophet is granted the ability by Hashem to act and perform wonders at his own discretion.</p> |
<mekorot><a href="SederEliyahuRabbah4" data-aht="source">Seder Eliyahu Rabbah</a>, <multilink><a href="RambanBemidbar16-5" data-aht="source">Ramban #1</a><a href="RambanBemidbar16-5" data-aht="source">Bemidbar 16:5</a><a href="RambanBemidbar17-6" data-aht="source">Bemidbar 17:6</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,<fn>This is the first option brought by Ramban to explain the incense test proposed by Moshe.</fn> <multilink><a href="ChizkuniShemot10-3" data-aht="source">Chizkuni</a><a href="ChizkuniShemot10-3" data-aht="source">Shemot 10:3</a><a href="ChizkuniShemot11-4" data-aht="source">Shemot 11:4</a><a href="ChizkuniBemidbar30-2" data-aht="source">Bemidbar 30:2</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, <multilink><a href="RYosefAlboSeferHaIkkarim4-22" data-aht="source">R. Yosef Albo</a><a href="RYosefAlboSeferHaIkkarim4-22" data-aht="source">R. Yosef Albo Sefer HaIkkarim 4:22</a><a href="Sefer HaIkkarim" data-aht="parshan">About R. Yosef Albo</a></multilink>, <multilink><a href="RAvrahambShelomo" data-aht="source">R. Avraham b. Shelomo</a><a href="RAvrahambShelomo" data-aht="source">Melakhim I 17:1</a></multilink>, <multilink><a href="MalbimIyyov22-28" data-aht="source">Malbim</a><a href="MalbimMelakhimI17-1" data-aht="source">Melakhim I 17:1</a><a href="MalbimMelakhimI17-14" data-aht="source">Melakhim I 17:14</a><a href="MalbimYeshayahuBeurHaInyan44-26" data-aht="source">Yeshayahu Beur HaInyan 44:26</a><a href="MalbimIyyov22-28" data-aht="source">Iyyov 22:28</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink></mekorot> | <mekorot><a href="SederEliyahuRabbah4" data-aht="source">Seder Eliyahu Rabbah</a>, <multilink><a href="RambanBemidbar16-5" data-aht="source">Ramban #1</a><a href="RambanBemidbar16-5" data-aht="source">Bemidbar 16:5</a><a href="RambanBemidbar17-6" data-aht="source">Bemidbar 17:6</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,<fn>This is the first option brought by Ramban to explain the incense test proposed by Moshe.</fn> <multilink><a href="ChizkuniShemot10-3" data-aht="source">Chizkuni</a><a href="ChizkuniShemot10-3" data-aht="source">Shemot 10:3</a><a href="ChizkuniShemot11-4" data-aht="source">Shemot 11:4</a><a href="ChizkuniBemidbar30-2" data-aht="source">Bemidbar 30:2</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, <multilink><a href="RYosefAlboSeferHaIkkarim4-22" data-aht="source">R. Yosef Albo</a><a href="RYosefAlboSeferHaIkkarim4-22" data-aht="source">R. Yosef Albo Sefer HaIkkarim 4:22</a><a href="Sefer HaIkkarim" data-aht="parshan">About R. Yosef Albo</a></multilink>, <multilink><a href="RAvrahambShelomo" data-aht="source">R. Avraham b. Shelomo</a><a href="RAvrahambShelomo" data-aht="source">Melakhim I 17:1</a></multilink>, <multilink><a href="MalbimIyyov22-28" data-aht="source">Malbim</a><a href="MalbimMelakhimI17-1" data-aht="source">Melakhim I 17:1</a><a href="MalbimMelakhimI17-14" data-aht="source">Melakhim I 17:14</a><a href="MalbimYeshayahuBeurHaInyan44-26" data-aht="source">Yeshayahu Beur HaInyan 44:26</a><a href="MalbimIyyov22-28" data-aht="source">Iyyov 22:28</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink></mekorot> | ||
<point><b>Prophetic autonomy</b> – According to this position, a prophet has a significant degree of autonomy.  He is able not only to determine his own course of action without Hashem's prior approval, but also to invoke supernatural means to do so:<br/> | <point><b>Prophetic autonomy</b> – According to this position, a prophet has a significant degree of autonomy.  He is able not only to determine his own course of action without Hashem's prior approval, but also to invoke supernatural means to do so:<br/> | ||
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<point><b>Poetic license</b> – Just as a prophet can decide the best course of action needed to fulfill the larger mission sent to him by Hashem, the prophet is also allowed to choose the words he thinks will best get across Hashem's messages.  He need not merely play back words recorded by Hashem, but has the freedom to create his own analogies and speeches.<fn>This position would understand R. Yitzchak's statement, "אין שני נביאים מתנבאים בסיגנון אחד" in <a href="BavliSanhedrin89a-b" data-aht="source">Bavli Sanhedrin 89a-b</a> to mean that each prophet has his own style because he is allowed to choose his own words.</fn></point> | <point><b>Poetic license</b> – Just as a prophet can decide the best course of action needed to fulfill the larger mission sent to him by Hashem, the prophet is also allowed to choose the words he thinks will best get across Hashem's messages.  He need not merely play back words recorded by Hashem, but has the freedom to create his own analogies and speeches.<fn>This position would understand R. Yitzchak's statement, "אין שני נביאים מתנבאים בסיגנון אחד" in <a href="BavliSanhedrin89a-b" data-aht="source">Bavli Sanhedrin 89a-b</a> to mean that each prophet has his own style because he is allowed to choose his own words.</fn></point> | ||
<point><b>Acting against the Torah</b> – This approach could agree with <multilink><a href="TosafotYevamot90b" data-aht="source">Tosafot</a><a href="TosafotYevamot90b" data-aht="source">Yevamot 90b</a><a href="TosafotSanhedrin89b" data-aht="source">Sanhedrin 89b</a><a href="Ba'alei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink>, that, when necessary, a prophet is even allowed to decide on his own to act against a particular aspect of the Torah (הוראת שעה).  As evidence, Tosafot point to Eliyahu who independently decides to sacrifice on an altar on Mt. Carmel despite the ban against private altars in his era.</point> | <point><b>Acting against the Torah</b> – This approach could agree with <multilink><a href="TosafotYevamot90b" data-aht="source">Tosafot</a><a href="TosafotYevamot90b" data-aht="source">Yevamot 90b</a><a href="TosafotSanhedrin89b" data-aht="source">Sanhedrin 89b</a><a href="Ba'alei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink>, that, when necessary, a prophet is even allowed to decide on his own to act against a particular aspect of the Torah (הוראת שעה).  As evidence, Tosafot point to Eliyahu who independently decides to sacrifice on an altar on Mt. Carmel despite the ban against private altars in his era.</point> | ||
− | <point><b>Divine providence</b> – Both R"Y Albo and Malbim connect a prophet's ability to act supernaturally with the concept of Divine providence.  Since Hashem watches over the righteous, if their honor is at stake, Hashem will ensure that their words are fulfilled lest they be considered liars.  Similarly, if they are in danger, they are able to | + | <point><b>Divine providence</b> – Both R"Y Albo and Malbim connect a prophet's ability to act supernaturally with the concept of Divine providence.  Since Hashem watches over the righteous, if their honor is at stake, Hashem will ensure that their words are fulfilled lest they be considered liars.  Similarly, if they are in danger, they are even able to overturn nature to protect themselves.</point> |
<point><b>"מֵקִים דְּבַר עַבְדּוֹ" and "וְתִגְזַר אֹמֶר וְיָקׇם לָךְ"</b> – These two verses serve as proof that whatever a prophet decrees will be fulfilled by Hashem.</point> | <point><b>"מֵקִים דְּבַר עַבְדּוֹ" and "וְתִגְזַר אֹמֶר וְיָקׇם לָךְ"</b> – These two verses serve as proof that whatever a prophet decrees will be fulfilled by Hashem.</point> | ||
− | <point><b>Biblical cases</b> – These sources point to the many cases in Tanakh where a prophet acts/ brings miracles without first consulting with Hashem as proof of their position.  Moshe's decrees during Korach's rebellion, Yehoshua's stopping of the sun, Shemuel's bringing of rain, and many of Eliyahu and Elisha's miracles are all depicted as | + | <point><b>Biblical cases</b> – These sources point to the many cases in Tanakh where a prophet acts/ brings miracles without first consulting with Hashem as proof of their position.  Moshe's decrees during Korach's rebellion, Yehoshua's stopping of the sun, Shemuel's bringing of rain, and many of Eliyahu and Elisha's miracles are all depicted as originating with from them alone and are not prefaced by Divine commands.<fn>These are only several of many examples.  As further proof, R"Y Albo points to the miraculous feats of Talmudic sages such as R. Chanina b. Doas, R. Pinchas b. Yair and Nachum ish Gamzu, who also appear to change nature at will.</fn></point> |
<point><b>Why pray?</b> If prophets can indeed perform supernatural phenomenon on their own, it is not clear why in several of the above cases<fn>For example, Moshe prays to Hashem to stop some of the plagues of frogs and beseeches Hashem not to accept the offerings of Korach's rebels. Yehoshua prays to Hashem that the sun stand still, while Shemuel prays for rain. Eliyahu asks Hashem to bring fire to the altar on Mt. Carmel and to revive the boy, and Elisha prays to resurrect the son of the Shunamite woman and to change the vision of his servant and the Arameans that surround them.</fn> the prophet felt the need to pray to Hashem so that He fulfill the decree.<br/> | <point><b>Why pray?</b> If prophets can indeed perform supernatural phenomenon on their own, it is not clear why in several of the above cases<fn>For example, Moshe prays to Hashem to stop some of the plagues of frogs and beseeches Hashem not to accept the offerings of Korach's rebels. Yehoshua prays to Hashem that the sun stand still, while Shemuel prays for rain. Eliyahu asks Hashem to bring fire to the altar on Mt. Carmel and to revive the boy, and Elisha prays to resurrect the son of the Shunamite woman and to change the vision of his servant and the Arameans that surround them.</fn> the prophet felt the need to pray to Hashem so that He fulfill the decree.<br/> | ||
<ul> | <ul> | ||
− | <li>In certain instances, such as Moshe's | + | <li>In certain instances, such as Moshe's ending of the plagues, Shemuel's bringing of rain, and Eliyahu's actions at Mt Carmel, it is possible that the point of the miracle was specifically to highlight Hashem's power.  The prayer, then, was for the audience and not the prophet.</li> |
− | <li>This argument, however, cannot be made regarding Eliyahu and Elisha's prayers to revive the boys, as each was made in private. It is possible that, even according to this position, there are limits to a prophet's abilities and that no prophet | + | <li>This argument, however, cannot be made regarding Eliyahu and Elisha's prayers to revive the boys, as each was made in private. It is possible that, even according to this position, there are limits to a prophet's abilities and that no prophet can resurrect the dead on his own.  Thus, neither Eliyahu nor Elisha expected to be able to bring the boys back to life on their own, and instead turned to prayer.</li> |
</ul></point> | </ul></point> | ||
<point><b>"וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ י"י בְּקוֹל אִישׁ"</b> – This verse is problematic for this approach as it suggests that Yehoshua's deed was unique, and that it was the only case in which Hashem fulfilled the decree of a prophet. <fn>R"Y Albo attempts to explain that the verse means that it was the only time that Hashem agreed to perform a miracle on that level.</fn></point> | <point><b>"וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ י"י בְּקוֹל אִישׁ"</b> – This verse is problematic for this approach as it suggests that Yehoshua's deed was unique, and that it was the only case in which Hashem fulfilled the decree of a prophet. <fn>R"Y Albo attempts to explain that the verse means that it was the only time that Hashem agreed to perform a miracle on that level.</fn></point> | ||
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<point><b>Speaking / acting in Hashem's name when not directed</b> – These sources divide on this issue:<br/> | <point><b>Speaking / acting in Hashem's name when not directed</b> – These sources divide on this issue:<br/> | ||
<ul> | <ul> | ||
− | <li>Seder Eliyahu Rabbah and Chizkuni<fn>Both Seder Eliyahu Rabbah and Chizkuni say this with regards to Moshe, and it | + | <li>Seder Eliyahu Rabbah and Chizkuni<fn>Both Seder Eliyahu Rabbah and Chizkuni say this with regards to Moshe, and it is not clear if they think this is true of all prophets or if Moshe was unique, due to his special connection to Hashem.</fn> assert that not only is a prophet able to act on his own, he is even able to attribute that action to Hashem.<fn>Thus, for example, Seder Eliyahu Rabah suggests that Moshe independently decided to kill the worshipers of the Golden Calf, and, fearing that the people would be loathe to kill their brothers upon his orders alone, he further decided to present the decision as a command of Hashem.</fn> This fits with R. Avraham b. Shelomo's understanding of prophetic autonomy.  If a prophet is simply intuiting Hashem's desires, then in effect every action he carries out is as if Divinely commanded, so there is no reason not to declare it in His name.</li> |
<li>Ramban, on the other hand, claims that whenever a prophet speaks in Hashem's name, we must assume that he is following orders. Though there is prophetic autonomy, that is not accompanied by a license to attribute one's own decisions to Hashem.  See <a href="Invoking Hashem's Name Without Explicit Divine Sanction" data-aht="page">Invoking Hashem's Name Without Explicit Divine Sanction</a> for more.</li> | <li>Ramban, on the other hand, claims that whenever a prophet speaks in Hashem's name, we must assume that he is following orders. Though there is prophetic autonomy, that is not accompanied by a license to attribute one's own decisions to Hashem.  See <a href="Invoking Hashem's Name Without Explicit Divine Sanction" data-aht="page">Invoking Hashem's Name Without Explicit Divine Sanction</a> for more.</li> | ||
</ul></point> | </ul></point> | ||
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<li>Elisha's prayer to revive the son of the Shunamite woman.</li> | <li>Elisha's prayer to revive the son of the Shunamite woman.</li> | ||
<li>Elisha's prayer to open the eyes of his servant and blind the Arameans.</li> | <li>Elisha's prayer to open the eyes of his servant and blind the Arameans.</li> | ||
− | </ul></fn> Though there are many instances where no prayer is mentioned, it can be assumed that either one was made, or that the prophet viewed his declaration not as a decree but as a request. <fn>It is possible that the more doubtful a prophet is regarding the outcome, the more likely he is | + | </ul></fn> Though there are many instances where no prayer is mentioned, it can be assumed that either one was made, or that the prophet viewed his declaration not as a decree but as a request. <fn>It is possible that the more doubtful a prophet is regarding the outcome, the more likely he is pray explicitly. Thus, when asking to revive the boys, Elisha makes an explicit request, while he does not do so when curing the bitter waters. In addition, different prophets, due to their unique personalities,  might be more or less likely to explicitly pray than others.</fn></point> |
<point><b>"וַיַּעַשׂ י"י כִּדְבַר מֹשֶׁה"</b></point> | <point><b>"וַיַּעַשׂ י"י כִּדְבַר מֹשֶׁה"</b></point> | ||
<point><b>"וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ י"י בְּקוֹל אִישׁ"</b> – Though this verse supports the idea that prophetic decrees should be viewed as prayers that Hashem is to answer, it is nonetheless difficult in that it suggests that Hashem's agreeing to Yehoshua's demand was a unique case.</point> | <point><b>"וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ י"י בְּקוֹל אִישׁ"</b> – Though this verse supports the idea that prophetic decrees should be viewed as prayers that Hashem is to answer, it is nonetheless difficult in that it suggests that Hashem's agreeing to Yehoshua's demand was a unique case.</point> | ||
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</ul></point> | </ul></point> | ||
<point><b>Speaking / acting in Hashem's name when not directed</b> – Most of these sources do not think that a prophet can act or speak by his own initiative but then attribute that decision to Hashem.  If a prophet speaks in God's name, he must have either received explicit Divine communication,<fn>See Abarbanel, Shadal and R. D"Z Hoffmann.</fn> be interpreting an impartial or unclear directive, or applying Hashem's commands from one situation to another.<fn>See Ibn Ezra and Ralbag.</fn></point> | <point><b>Speaking / acting in Hashem's name when not directed</b> – Most of these sources do not think that a prophet can act or speak by his own initiative but then attribute that decision to Hashem.  If a prophet speaks in God's name, he must have either received explicit Divine communication,<fn>See Abarbanel, Shadal and R. D"Z Hoffmann.</fn> be interpreting an impartial or unclear directive, or applying Hashem's commands from one situation to another.<fn>See Ibn Ezra and Ralbag.</fn></point> | ||
− | <point><b>Prophetic fallibility</b> – According to this position, since prophets can act on their own, there is the possibility of error and a chance that Hashem might not bring the prophet's words to fruition. Abarbanel, however, claims that even when Hashem disagrees with a prophet, He might nonetheless fulfill their decrees.  Thus, though Hashem was angry at Eliyahu's decisions to bring drought, revive the boy, and make the altar on Mt. Carmel, He acquiesced since Eliyahu's intentions were positive.  Nonetheless, he later punished Eliyahu by removing his | + | <point><b>Prophetic fallibility</b> – According to this position, since prophets can act on their own, there is the possibility of error and a chance that Hashem might not bring the prophet's words to fruition. Abarbanel, however, claims that even when Hashem disagrees with a prophet, He might nonetheless fulfill their decrees.  Thus, though Hashem was angry at Eliyahu's decisions to bring drought, revive the boy, and make the altar on Mt. Carmel, He acquiesced since Eliyahu's intentions were positive.  Nonetheless, he later punished Eliyahu by removing his ability to prophesy.<fn>See E. Samet, "פרקי אליהו" (Jerusalem 2009) who elaborates on this position, viewing Eliyahu as an independent actor, whose will is done by Hashem, despite it not fully according with His will.  E. Samet reads much of the Eliyahu narrative as Hashem subtly or explicitly rebuking Eliyahu for his overly harsh decision to bring drought and his consistent role as prosecutor rather than defender.</fn></point> |
− | <point><b>Uniqueness of Moshe</b> – Akeidat Yitzchak and Abarbanel differentiate between the actions of Moshe and those of other prophets.  While the vast majority of Moshe's actions were done via Divine command, other prophets often | + | <point><b>Uniqueness of Moshe</b> – Akeidat Yitzchak and Abarbanel differentiate between the actions of Moshe and those of other prophets.  While the vast majority of Moshe's actions were done via Divine command, other prophets often acted on their own, praying that Hashem would do their bidding.  Moshe, who had a direct line with Hashem, and as such was constantly receiving Divine instructions, never had to rely on himself.  Other prophets did not have this luxury, and, thus, of necessity needed to make independent decisions and pray that Hashem agree.<fn>Akeidat Yitzchak points to the verse, "מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ" to highlight the difference.  While Moshe (and Aharon) were servants of Hashem, doing his bidding, Shemuel was of "those who cried out to His name," a prophet who needed to pray that Hashem agree to fulfill his requests.</fn></point> |
− | <point><b>What's better: obedience or innovation?</b> According to Akeidat Yitzchak and Abarbanel it is preferable to act only upon Divine command, and it was this ability that exalted Moshe above other prophets.<fn>See | + | <point><b>What's better: obedience or innovation?</b> According to Akeidat Yitzchak and Abarbanel it is preferable to act only upon Divine command, and it was this ability that exalted Moshe above other prophets.<fn>See their discussion of the verse, "וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה אֲשֶׁר יְדָעוֹ ה' פָּנִים אֶל פָּנִים..." in <a href="Moshe's Epitaph – Signs and Wonders" data-aht="page">Moshe's Epitaph – Signs and Wonders</a>.</fn>  Only because other prophets had no choice did they make independent decisions.</point> |
</category> | </category> | ||
</approaches> | </approaches> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> |
Version as of 23:56, 28 August 2017
Prophetic Actions Without Explicit Divine Sanction
Exegetical Approaches
Overview
Commentators disagree regarding how much prophetic autonomy Hashem's messengers have. On one side of the spectrum, R. Saadia limits their authority, claiming that even when no Divine directive appears explicitly in the text, it can be assumed that a prophet is acting under Divine guidance. Miraculous wonders are prescribed by Hashem, not the prophet. R"Y Albo, in contrast, asserts that prophets have both the ability and responsibility to act on their own initiative and even to perform supernatural phenomena when called for. A prophet who waits to consult with Hashem when he can deal with a crisis on his own is sinful.
A middle position is charted by Akeidat Yitzchak and Abarbanel. They claim that though Hashem fulfills the words of his prophets, allowing them to declare miracles on their own, such declarations should really be viewed as prayer. There is always a slight risk that Hashem will not accede to the request, and, as such, it is preferred that a prophet act only via Hashem's words. Practically, though, with the exception of Moshe, prophets are limited in that they do not always have access to Hashem's desires and thus have no choice but to act independently.
All Divinely Commanded
All of the miracles and deeds performed by a prophet are Divinely commanded. Even if Hashem's instructions are not explicitly mentioned, it can be assumed that they were communicated to the prophet before he acted.
- Moshe's actions
- Ending plagues6 – According to this approach, despite the silence in the text, Moshe had been given permission beforehand to tell Paroh to set a time for the plague to end, and could thus expect that Hashem would indeed remove it at that time. Moshe nonetheless prayed as this was necessary for Paroh to recognize God's role in the miracle.7
- Promising meat – These sources could explain, as do R. Yosef Bekhor Shor and R. D"Z Hoffmann that Hashem's command in Shemot 16:12, where He explicitly mentions meat, is achronological and actually preceded Moshe's announcement.8 Thus, Moshe did not on his own decree that Hashem would feed the people meat.9
- Incense test – Many of these sources10 understand Moshe's falling on his face after Korach's initial complaint as a sign of prophetic communication and suggest that at this juncture, Hashem told him how to proceed during the rebellion and directed him to propose the incense test. The test, thus, was not Moshe's own invention.11
- Earth opening – Ramban maintains that Hashem hinted that the earth was to swallow the leaders when He said, "הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם." So here, too, Moshe was not declaring a miracle on his own.12
- The petition of the 2 1/2 tribes – Ramban points to the tribes' words "אֵת אֲשֶׁר דִּבֶּר י"י אֶל עֲבָדֶיךָ כֵּן נַעֲשֶׂה" at the conclusion of the negotiations as proof that Moshe had not independently decided that they could settle the eastern bank.
- Yehoshua, Shemuel and Natan
- Yehoshua and the sun – These sources could explain that Yehoshua was not decreeing that the sun stand still, but rather praying to Hashem for aid, hoping that He would acquiesce to perform a miracle.13 However, the fact that he does so publicly, ("וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל"), is difficult for he could not be certain that Hashem would agree. Alternatively, this position might suggest that this was a unique case, as the verse itself suggests when it declares, "וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ י"י בְּקוֹל אִישׁ".
- Shemuel bringing rain – This approach would likely explain that, despite the text's silence, Shemuel had been told beforehand to bring rain as a sign for the people. He nonetheless prayed that the rain come, not because he doubted it, but to ensure that the people recognized that the rain was indeed coming from Hashem and not coincidental.
- Natan and the Mikdash – In this case, Natan clearly speaks against Hashem's wishes when he permits David to build the Mikdash, so it is impossible to suggest that Natan had been told previously what to say. This approach could suggest that Natan was not acting in the role of prophet when he responded to David, but only as a royal advisor.14
- Eliyahu and Elisha
- Declaration of drought and Contest on Mt. Carmel – Several sources15 point to Eliyahu's statement on Mt. Carmel that "הַיּוֹם יִוָּדַע כִּי... אֲנִי עַבְדֶּךָ [וּבִדְבָרְךָ] (ובדבריך) עָשִׂיתִי אֵת כׇּל הַדְּבָרִים הָאֵלֶּה" as proof that Eliyahu's actions were all done at Hashem's behest.16 It is ambiguous, though, if the words "כׇּל הַדְּבָרִים הָאֵלֶּה" refer just to the events on Mt. Carmel, or also to the initial declaration of drought. These sources would likely say that even if it refers only to the former, one can deduce from here that the rest of Eliyahu's miracles were also performed by the word of God.
- Eliyahu and the pitcher of flour – The text itself states that this miracle occurred by the word of Hashem: "כִּדְבַר י"י אֲשֶׁר דִּבֶּר בְּיַד אֵלִיָּהוּ".
- Eliyahu reviving the boy – These sources could explain that in this case, Eliyahu was really simply praying to Hashem that the boy revive and did not know in advance, nor necessarily expect, that Hashem would accede to his request.
- Eliyahu and officers of fifty – These sources might suggest that just as the text attests to the fact that an angel told Eliyahu not to kill the third officer and his men, Hashem had previously told him that He would release fire on the others.17
- Elisha's miracles18 – Only by two of Elisha's miracles (the sweetening of waters and giving of bread) does the text allude to Hashem's having directed that the miracle would occur.19 This approach would suggest that, despite the silence in the text, the other miracles happened in the same manner.
Prophet's Own Initiative
A prophet is granted the ability by Hashem to act and perform wonders at his own discretion.
- R. Yosef Albo explains that when someone has reached a certain level of righteousness and belief in Hashem,25 he is able to control nature through his speech.26 If a miracle is needed, not only need he not first seek Hashem's agreement to act, it is even preferable that he perform the deed on his own.27
- R. Avraham b. Shelomo, in contrast, suggests that a prophet can act on his own only because he is so in tune with Hashem's thoughts and will that he can intuit what Hashem would want done. As such, it is as if Hashem has communicated with him.
- In certain instances, such as Moshe's ending of the plagues, Shemuel's bringing of rain, and Eliyahu's actions at Mt Carmel, it is possible that the point of the miracle was specifically to highlight Hashem's power. The prayer, then, was for the audience and not the prophet.
- This argument, however, cannot be made regarding Eliyahu and Elisha's prayers to revive the boys, as each was made in private. It is possible that, even according to this position, there are limits to a prophet's abilities and that no prophet can resurrect the dead on his own. Thus, neither Eliyahu nor Elisha expected to be able to bring the boys back to life on their own, and instead turned to prayer.
- Seder Eliyahu Rabbah and Chizkuni33 assert that not only is a prophet able to act on his own, he is even able to attribute that action to Hashem.34 This fits with R. Avraham b. Shelomo's understanding of prophetic autonomy. If a prophet is simply intuiting Hashem's desires, then in effect every action he carries out is as if Divinely commanded, so there is no reason not to declare it in His name.
- Ramban, on the other hand, claims that whenever a prophet speaks in Hashem's name, we must assume that he is following orders. Though there is prophetic autonomy, that is not accompanied by a license to attribute one's own decisions to Hashem. See Invoking Hashem's Name Without Explicit Divine Sanction for more.
- No possibility of error – According to R. Avraham b. Shelomo, the only individuals who can independently bring miracles are those who are completely in line with Hashem's thoughts and desires. If so, it would seem that a prophet can not err or act against Hashem's wishes.
- Possibility of error – According to the other sources, however, it would seem that prophetic autonomy leaves room for a prophet to make mistakes. Moreover, it would also seem to allow a prophet to "force Hashem's hand" even against His will. See below that Abarbanel, in fact, suggests that Eliyahu acted against Hashem's desires and was therefore punished.
Prophetic Prayer
When a prophet independently declares that a miracle is to happen, he is in effect praying that Hashem will fulfill his words and risks the possibility that Hashem will not accede to his request.
- Radak explains that Eliyahu did not mean his words to be taken literally, as he really was acting without a Divine command. Rather, he was trying to express that if Hashem did his bidding the people would know that Eliyahu's actions accorded with the Divine will and that whatever he declares, Hashem fulfills.
- Ralbag, instead, proposes that Eliyahu was referring to the fact that Hashem said that He would bring rain. Knowing that if rain came before the people repented, the entire drought would have been for nought, Eliyahu took it upon himself to do something to return the people to Hashem. His actions, thus, stemmed from Hashem's decision to end the drought.