Prophetic Actions Without Explicit Divine Sanction/2
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Prophetic Actions Without Explicit Divine Sanction
Exegetical Approaches
All Divinely Commanded
The miracles and deeds performed by a prophet are done via Divine command. Despite Hashem's instructions not being explicitly mentioned, it can be assumed that they were communicated to Moshe.
Sources:Josephus, Yerushalmi, Vayikra Rabbah, R. Saadia Gaon, R. Yehuda ibn Balaam, Rashbam, Tosafot, Radak #2,1 Ramban #2, R. Yosef ibn Kaspi,2 Netziv
Prophetic autonomy – According to this approach, prophets do not have the power to change nature on their own, and any miracle that a prophet performs is done only at Hashem's command.3 It is possible to go even further and suggest that prophets do not even have the autonomy to act or to make any significant decisions except with Divine guidance.4
Biblical cases – This position attempts to explain away all cases where a prophet seems to be acting on his own:
- Incense test – Many of these sources5 understand Moshe's falling on his face after Korach's initial complaint as a sign of prophetic communication. At this juncture, Hashem told him how to proceed during the rebellion and directed him to propose the incense test. Rashbam claims that Moshe's later words "בְּזֹאת תֵּדְעוּן כִּי י"י שְׁלָחַנִי לַעֲשׂוֹת אֵת כׇּל הַמַּעֲשִׂים הָאֵלֶּה" refers specifically to his hope that the nation will recognize that the test was devised by Hashem, and not himself.6
- Earth opening – Ramban maintains that in Hashem's words, "הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם" He hinted that the earth was to swallow the leaders, so here, too, Moshe was not declaring a miracle on his own.7
- Moshe and the petition of the 2/12 tribes – These sources would likely view the tribes' words "אֵת אֲשֶׁר דִּבֶּר י"י אֶל עֲבָדֶיךָ כֵּן נַעֲשֶׂה" as proof that Moshe did not independently decide that they could settle the eastern bank.
- Yehoshua and the sun – These sources would likely explain that Yehoshua was not decreeing that the sun stand still, but rather praying to Hashem for aid, hoping that He would acquiesce to make a miracle. Thus, the verse states, "אָז יְדַבֵּר יְהוֹשֻׁעַ לַי"י " emphasizing that Yehosua's word were addressed to Hashem, and were not a public declaration.
- 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. However, it is difficult to understand why he then needed to pray that the rain come. The position could answer that Shemuel wanted 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, so it is impossible to suggest that he had been told previously what to say. This approach would likely suggest that Natan was not acting in the role of prophet when he responded to David, but only as a royal advisor. Alternatively, they might suggest that though a prophet cannot bring a miracle on his own, he can make certain decisions independently, nd when he errs, hashem corrects him.
- Eliyahu's Miracles
- Eliyahu's declaration of drought and the Altar on Mt. Carmel – Several sources8 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.9 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 learn from here to the rest of Eliyahu's miracles, that they too were done 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 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 (despite the silence in the text) that He would release fire on the others.
- Elisha's miracles10 – Only by two of Elisha's miracles (the sweetening of waters, and giving of bread) does the text explicitly allude to Hashem's having directed that the miracle would occur. (In case, Elisha prefaces the bringing of the miracle with the statement, "כֹּה אָמַר י"י ".) This approach would suggest that the other miracles happened in the same manner.
Why is Hashem's command not explicitly stated? As seen above, in several cases there is some allusion in the text to a command of Hashem, albeit not explicit, and in many cases absent entirely. 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.
"מֵקִים דְּבַר עַבְדּוֹ"
Prophetic fallibility
Speaking/ Acting in Hashem's name
Moshe versus other prophets
Evaluation of Prophetic ability
Prophet's Own Initiative
A prophet is granted the ability by Hashem to act and perform wonders on his own initiative.
Prophetic Prayer
When a prophet declares that a miracle that was not Divinely commanded 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.
Uniqueness of Moshe
