Prophecy

Beliefs

Prophecy features throughout in Jewish literature, most prominently with prophets who appear throughout the Bible. The Talmud counts 55 people recorded in the Bible who prophesied on behalf of Israel, and notes that there were many additional prophets whose prophecies may not have been recorded.

Notable Sources

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The Unique Prophetic Legacy of Moses

TANAKH

This passage from Deuteronomy highlights the unparalleled status of Moses as a prophet in Israel's history. It emphasizes that no prophet would arise with the same direct and intimate relationship with God as Moses, who spoke to the Divine face to face. The text underscores Moses' exceptional prophetic role and unique connection with God, setting him apart from all future prophets.

Never again did there arise in Israel a prophet like Moses—whom יהוה singled out, face to face,

Deuteronomy 34:10

Prophetic Visions and Dreams

TANAKH

God communicates with prophets through visions and dreams, revealing divine messages in ways that are often symbolic and require interpretation. The Book of Numbers, the fourth book of the Torah, provides insight into the nature of prophecy, contrasting the clear, direct communication Moses received from God with the more enigmatic visions and dreams experienced by other prophets.

and [God] said, “Hear these My words: When prophets of יהוה arise among you, I make Myself known to them in a vision, I speak with them in a dream.

Numbers 12:6

The Slumber of Prophecy

MIDRASH

The midrash Bereshit Rabbah delves into the profound spiritual significance of different types of slumber, including the unique state of prophetic slumber. This classical midrash, a key work on Genesis, offers deep insights into how prophetic slumber differs from ordinary sleep and other forms of spiritual trance.

“The Lord God cast a deep slumber upon the man, and he slept. He took one of his sides, and He closed it with flesh in its place [taḥtena]” (Genesis 2:21).
“The Lord God cast [hipil] a deep slumber” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The beginning of downfall [mapala] is sleep. When a person sleeps, he does not toil in Torah and does not do any work.
Rav said: There are three slumbers: the slumber of sleep, the slumber of prophecy, and the slumber of a trance…

Bereshit Rabbah 17:5

The Humble Prophets

TALMUD

Eldad and Medad's humility in not seeking the role of Elder resulted in their unique and uninterrupted prophetic experience. The Talmudic tractate Sanhedrin explains that their modesty during the selection of the seventy Elders earned them the special distinction of continuous prophecy from God.

Rabbi Shimon says: Eldad and Medad remained in the camp, as they did not want to come to the lottery for the Elders. At the time that the Holy One, Blessed be He, said to Moses: Gather for me seventy Elders, Eldad and Medad said: We are not fitting for that level of greatness; we are not worthy of being appointed among the Elders. The Holy One, Blessed be He, said: Since you have made yourselves humble, I will add greatness to your greatness. And what is the greatness that he added to them? It was that all of the prophets…

Sanhedrin 17a:9

Stages of the Soul and Prophecy

JEWISH THOUGHT

Prophetic insights, or 'nevu-ah,' can only be attained at the 'neshamah' stage of a person's spiritual development. Rabbi Isaac Arama’s 15th-century work, Akeidat Yitzchak, delves into the developmental stages of the soul and the specific spiritual levels required to achieve prophecy.

The author concludes that nefesh, soul at birth—though superior as a life motivating force to all other living creatures, just as the human body is superior to all other living creatures—is something quite primitive. Through the life experience it develops into the kind of force that matures. "Free will" is part of the force that helps this "life force" mature and become the kind of disembodied spirit that survives the flesh at the time the body dies. "Nefesh-Ruach-Neshamah” are the way stations in the progress of this "life motivating force" of man towards the formation of the…

Akeidat Yitzchak 6:1:10

Abraham's Early Monotheism

TARGUM

Abraham’s deep commitment to monotheism and his rejection of idolatry laid the groundwork for Jewish faith. The Aramaic Targum to Ecclesiastes highlights Abraham's miraculous survival in Nimrod's furnace and underscores his prophetic insight, illustrating his extraordinary spiritual status and divine favor.

Better, i. e., Abraham who is the poor youth, and in whom was the spirit of prophecy from the Lord, and to whom the Lord was known when three years old, and who would not worship an idol—than the wicked Nimrod, who was an old and foolish king. And because Abraham would not worship an idol, he threw him into the burning furnace, and a miracle was performed for him from the Lord of the world, and he delivered him from it; and even after this, Nimrod had no sense to be admonished not to worship the idol which he worshipped before.

Aramaic Targum to Ecclesiastes 4:13

Elijah's Eternal Readiness

KABBALAH

Elijah is eternally ready to appear wherever the children of Israel fulfill the holy covenant. The Zohar, a foundational work of Jewish mysticism, explores the esoteric significance of the prophet Elijah.

“And it was so, when Elijah heard it, that he wrapped his face in his mantle…. And, behold, there came a voice unto him, and said: What doest thou here, Elijah? And he said: I have been very jealous for the Lord” (Ibid. 19, 11-13). God said to him: “How long wilt thou continue to be jealous for me? Thou hast already closed fast the gate so as to secure thyself from death, and the world will not be able to endure thee.” Elijah replied: “for the children have forsaken thy covenant, etc.” (Ibid. 14)…

Zohar, Vayigash 8:85

Validating Prophets

HALAKHAH

The criteria for validating a prophet are so strict that even one who performs wonders but attempts to alter Torah law is considered a false prophet. In his famed 12th-century code of Jewish law, Mishneh Torah, Maimonides (Rambam) outlines the criteria for identifying a true prophet and the permanence of Torah law.

Mishneh Torah, Foundations of the Torah 9:4

The Timing of Isaiah's First Prophecy

COMMENTARY

The historical context of Isaiah's first prophecy, particularly in relation to King Uzziah's death, provides a unique perspective on the timing and significance of prophetic initiation. Ibn Ezra, a prominent medieval Jewish commentator, offers a rationalist approach to understanding the timing of Isaiah's prophetic initiation in his commentary on Isaiah 6:1.

In the year that King Uzziah died. Our sages said that died is here used for became a leper; for when Uzziah entered the temple to offer the incense, the earthquake took place. This may be true; but מות can also be taken literally; in that case the death of Uzziah must be placed in the same year in which Isaiah became prophet; no objection can be raised from In the days of Uzziah (1:1), since even months might have passed between Isaiah’s initiation as prophet and the death of Uzziah. This chapter contains the first prophecy of Isaiah.

Ibn Ezra on Isaiah 6:1:1

Elijah's Confrontation on Mount Carmel

SECOND TEMPLE

The dramatic confrontation between Elijah and the prophets of Baal on Mount Carmel showcases Elijah's unwavering commitment to proving the power and truth of the God of Israel. Josephus, in his first-century historical work, recounts this biblical story, emphasizing the monotheistic belief in the God of Israel.

5. So when Obadiah had informed the king that Elijah was there, Ahab met him, and asked him, in anger, if he were the man that afflicted the people of the Hebrews, and was the occasion of the drought they lay under? But Elijah, without any flattery, said that he was himself the man, he and his house, which brought such sad afflictions upon them, and that by introducing strange gods into their country, and worshipping them, and by leaving their own, who was the only true God, and having no manner of regard to him…

The Antiquities of the Jews 8:13:5

Jacob's Divine Encounter

COMMENTARY

Jacob's dream at Bethel represents a profound and intimate encounter with the divine, showcasing direct and personal communication between God and Jacob. Rabbi Jonathan Sacks’s commentary on the Torah portion Vayetzeh delves into the significance of God's covenant with Jacob, promising him and his descendants the land of Israel.

He dreamed and, look, there was a ladder set on the earth, with its top reaching heaven; and look, angels of God were ascending and descending on it. And look, the Lord stood beside him and said, “I am the Lord, the God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and to your offspring; and your offspring shall be like the dust of the earth, and you shall spread forth to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed through you and through your offspring…

Studies in Spirituality; A Weekly Reading of the Jewish Bible, Vayetzeh; How the Light Gets In 4

Jonah and Divine Mercy

MIDRASH

The story of Jonah highlights God's boundless mercy and forgiveness, even towards those who have strayed far from righteousness. Louis Ginzberg’s early 20th-century work, Legends of the Jews, retells the story of Jonah, emphasizing divine compassion and the prophet’s plea for forgiveness.

Seeing that the Ninevites had undergone a real change of heart, God took mercy upon them, and pardoned them. Thereupon Jonah likewise felt encouraged to plead for himself with God, that He forgive him for his flight. God spoke to him: "Thou wast mindful of Mine honor," the prophet had not wanted to appear a liar, so that men's trust in God might not be shaken "and for this reason thou didst take to sea. Therefore did I deal mercifully with thee, and rescue thee from the bowels of Sheol."

Legends of the Jews 4:8:31

Moses' Reluctance and God's Reassurance

MIDRASH

Moses initially doubted his own abilities and feared confronting Pharaoh. Pirkei DeRabbi Eliezer, an eighth-century midrashic work, provides a detailed narrative of Moses' reluctance and God's encouragement.

The Holy One, blessed be He, said to him: "Come and I will send thee unto Pharaoh" (Ex. 3:10). He answered before Him: Sovereign of all worlds ! Have I not spoken thus to Thee three or four times, that I have no power, for I have a defective tongue, as it is said, "And Moses said unto the Lord, O Lord, I am not eloquent" (Ex. 4:10). Not only this, but moreover Thou dost send me into the power of my enemy who seeks my hurt. For this reason I fled from him, as it is said, "But Moses fled from the face of Pharaoh" (Ex. 2:15)…

Pirkei DeRabbi Eliezer 40:6

Lessons from the Kikayon Plant

LITURGY

God uses the growth and withering of the kikayon plant to teach the prophet Yonah about divine mercy and the value of all lives. The Book of Jonah, read during the Mincha service on Yom Kippur, emphasizes themes of repentance and divine mercy.

Yonah left the city and positioned himself on the east side of the city. He made a booth for himself and sat under it in the shade, waiting to see what would happen in the city. Then Adonoy, God, caused a kikayon to grow and rise up over Yonah, to shade his head, to alleviate his discomfort. And Yonah rejoiced greatly over the kikayon. Then God caused a worm to attack the kikayon at the dawn of the next day, and it [the kikayon] withered. At sunrise, God caused a hot—stifling east wind [to blow]; the sun beat upon Yonah's head and he felt faint…

Machzor Yom Kippur Ashkenaz Linear, Mincha, Torah Reading for Mincha Service 58

The Future of Jerusalem

COMMENTARY

The return of God to Zion and His dwelling in Jerusalem signifies a future where the city is known as the 'city of truth' and the 'holy mountain.' Rabbi Adin Steinsaltz's modern translation and commentary on Zechariah 8:3 offers a clear and engaging interpretation of this prophetic vision.

So said the Lord: I have returned to Zion, and I will dwell in the midst of Jerusalem; Jerusalem will be called the city of truth, and the mountain of the Lord of hosts will be called the holy mountain.

Steinsaltz on Zechariah 8:3

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