Timeless Torah

G-d constantly speaks. Some of His words form a stream of divine energy that maintains the world’s existence; other are directed to a prophet. Its purpose is not to reveal the meaning of life, or to legislate new laws. That's covered in the Bible. Instead, prophecy was used to foretell the future, redirect a wayward Jewish society, warn of dire consequences, deliver a private message to a king, or convey a one-time-only command not contained in the Torah.
Thus, Isaiah was sent to describe the Messianic era; Jeremiah the destruction of the Temple; Samuel to inform King Saul to wage war; and Elijah to conduct the famous duel on Mount Carmel. But no prophet ever said anything that was the product of his own mind. They spoke only at G-d's behest.
So how did one become a prophet? Did one go to ‘Prophet’ school? Actually, yes! In ancient Israel aspiring prophets (already deemed wise, of impeccable character, in control of their passions, etc,) were trained via extensive meditation for spiritual communion. Graduation, however, did not guarantee that the student-prophet would actually receive a prophecy. Much like uncontrolled psychic powers, prophecy would manifest itself without warning. G-d chose the prophet - not the other way around.
Though there were thousands of prophetic experiences in Jewish history, the Talmud counts a mere handful whose prophecies were recorded. Most of these were public figures whose future leadership Moses testified to: “G-d will raise up for you a prophet like me from among your own brothers.” Simply put, Moses would have successors, who until the beginning of the Second Temple, courageously prophesied G-d's word; unafraid to censure kings, criticize priests, or rebuke an entire generation for its lack of religious integrity.
One question haunted the people: How to discern a true prophet from a false one? Unlike kings or priests, prophets did not derive authority from formal office. Their power lay in the spirituality they exuded, their ability to give voice to the word of G-d, their self-evident inspiration. But precisely because a prophet had privileged access to the Word others could not hear, the Vision others could not see, the possibility of a false prophet was a concern. Authority based on charisma was inherently troublesome. What was there to prevent a fraud, able to move the people by the power of his words, from taking the nation in a wrong direction?
In this week’s reading Moses raised this issue. “How can we know when a message has not been spoken by the L-rd? If what a prophet proclaims…does not take place or come true.” The test seemed simple enough: but it was not. Take the case of Jonah who was commanded by G-d to warn the people of Nineveh that because of their wickedness, “Nineveh will be destroyed.” In a surprise twist, the people repented and the city was spared. Jonah, however, was clearly dissatisfied. “I knew that you are a gracious and compassionate G-d, slow to anger…a G-d who relents from sending calamity. Now, O Lord, take away my life, for it is better for me to die than to live.” (Jonah 4: 1-3)
Jonah's complaint: he had been made to look a fool. He prophesied that the city would be destroyed. It was not. But what then of Moses’ criteria, “If what a prophet proclaims…does not take place?” The answer is given in the book of Jeremiah who had been prophesying exile. The nation did not want this difficult and demoralizing message. Hence, a false prophet arose, Chananya, preaching the opposite. Babylon, Israel's enemy, would soon be defeated. Within two years the crisis would be over. Jeremiah knew that Chananya was telling the people what they wanted to hear, not what they needed to hear.
Jeremiah responded. “Amen! May the L-rd do so! May He fulfill the words you have prophesied...Nevertheless, listen to what I have to say…From early times the prophets…have prophesied war, disaster and plague…But the prophet who prophesies peace will be recognized as one truly sent by the L-rd only if his prediction comes true.”
Jeremiah makes a fundamental distinction between good news and bad. It is easy to forecast disaster. If the prophecy comes true, you have spoken the truth. If it does not, you can say: G-d relented and forgave.’ A negative prophecy cannot be refuted - but a positive one can. Thus, if the good promised comes to pass, then the prophecy is true. If it does not, you cannot say: G-d changed His mind, because G-d does not retract from a promise He has made for good.
A prophet is not an oracle. He does not foretell. He warns. Since Judaism believes in free will, the human future can never be unerringly predicted. People are capable of change. As we say on the High Holy Days, “Prayer, penitence and charity avert the evil decree.” A prophet then does not speak to predict future catastrophe, he preaches to avert it. In other words: If an oracle’s prediction comes true, it has succeeded. If a prophet’s word comes true, he has failed.
Moral: The real test of prophecy is not bad news but good. Auguring calamity, catastrophe, disaster prove nothing. Anyone can foretell these things without risking his reputation. It is only by the realization of a positive vision that prophecy is put to the test. Israel's prophets were realists, not optimists. They warned of the dangers that lay ahead. But they were also, without exception, agents of hope. They could see beyond the catastrophe to the consolation. That is the test of a true prophet.
Officially, the era of prophecy came to an end some 23 centuries ago. Nevertheless, the principle that, “G-d communicates to mankind through prophecy” remains a foundation of the Jewish faith. In a letter to the Jews of Yemen, Maimonides recounts an age-old tradition that, “Shortly before the Messianic era, prophecy will return to the Jewish people.”
Many are the pundits who constantly predict gloom and doom for our people, be it in America or Israel. Too easy. What we really need are leaders who would inspire us to believe and work towards a brighter future.