בס”ד
In The Divine Code by Rabbi Moshe Weiner, the 8 fundamental of the faith is:
To listen to a tru prophet who speaks in the name of G-d, and to obey a true prophet’s instruction.1
Introduction
In the previous blog [link to the previous blog], we discussed the importance of disregarding false prophets, whether they speak in the name of G-d or an idol. The Tanakh teaches that if a prophet speaks in the name of G-d and validates his words with a sign or wonder, his prophecies must come to pass if they are positive, as they relate to the promises that G-d has made to the Jewish people or the world.
However, there are different rules for negative prophecies—those foretelling punishment or judgment. A true prophet can make such predictions, but G-d, in His mercy, may choose not to fulfill them immediately, as He is slow to anger and abundant in kindness and forgiveness. Rambam (Maimonides) provides a detailed explanation of this principle in Yesodei ha-Torah 10:4:
Understanding Positive vs Negative Prophecies
Words of calamity that a prophet says, such as when he states that a certain person will die or that there will be a famine or war in a specific year, and similar statements—if his words do not come to pass, this does not constitute a denial of his prophecy. It is not said, “Here he spoke, and it did not come to pass,” because the Holy One, blessed be He, is slow to anger, abundant in kindness, and relents from evil. It is possible that they have repented, and forgiveness has been granted to them, just as it was for the people of Nineveh, or that a delay has been granted to them, as was the case with King Hezekiah.
Rambam also notes that if a prophet promises something good and it does not happen, this indicates that the prophet is false. The testing of a prophet’s truthfulness applies only to positive prophecies. This concept is illustrated by Jeremiah’s response to Hananiah ben Azur, where Jeremiah explains that if his words of calamity do not come to pass, it does not invalidate him as a prophet. However, if Hananiah’s positive prophecies fail, it proves him false (Jeremiah 28:7).
The Prophet Elijah and Temporary Suspension of Torah Laws
A true prophet must never alter the commandments of the Torah. However, in exceptional cases, a prophet may temporarily suspend a commandment to demonstrate G-ds ultimate authority. A prime example of this is the prophet Elijah,2 who set up an altar on Mount Carmel – despite the Torah’s command that sacrifices should only be offered in the Temple in Jerusalem (Deuteronomy 12:13-14). This act was intended to prove that the prophets of Baal were false and that G-d alone is sovereign, the One True G-d of heaven and earth.
Conditions for Suspending Torah Laws.
- The prophet is already proven to be true – It must be a prophet who has already established himself as a reliable messenger of G-d.3
- The instruction is temporary – The command to transgress a Torah prohibition must be clearly temporary and applicable only to a specific situation, not forever.4
- Excluding idolatry. If the prophet says to transgress anything related to idolatry, we know we don’t have to listen to him.5
The Legacy of True Prophets in the Tanach
There were thousands of prophets in history, however, only the prophecies relevant to all generations are preserved in the Tanach.6 Those prophecies focus on themes of righteousness, peace, and spiritual enlightenment. They envision a world led by the Messiah, where all humanity lives in harmony and is filled with the knowledge of G-d. For instance, prophecies in Isaiah 2:2-4 and Isaiah 11:1-9 describe a world under the Messianic era, filled with peace and Divine Wisdom.
Malachi is recognized as the last prophet in the line of classical prophecy. After him, prophecy in this form was temporarily closed.7 Moses himself requested that G-d refrain from placing the Divine Presence upon other nations. Consequently, the level of prophecy available to the Jewish people was unique and specific.8
Continuing Divine Inspiration Among the Jewish People
Although classical prophecy was closed, G-d has never ceased to provide knowledge to His people through His Divine Inspiration. There have always been extraordinary individuals who experienced prophetic visions, albeit on a lower level. Examples include Rabban Gamliel9 and Rabbi Akiva10; some people also regard Maimonides (the Rambam)11 as one of them.
An interesting example of this phenomenon is the book Teshuvot Min HaShamayim, written by Jacob of Marvege, a French Tosafist. This collection of responsa, composed between approximately 1270 and 1330, records answers the author received from the heavens in his dreams, addressing questions of Halacha.
Additionally, the Hayom Yom on 6 Shevat mentions that the Alter Rebbe stated that until the time of the Shach and Taz (commentaries on the Shulchan Aruch [1663 -1667]), all accepted commentators wrote with Divine Inspiration.
Their experiences, though not on the level of the classical prophets, attest to the ongoing connection between G-d and His people.
Prophecy in the Messianic Era
According to the Tanakh, in the days of the Messiah, prophecy will be restored and may even surpass the level known from the prophets in the Tanakh. As the prophet Joel announces: “And it shall come to pass afterward that I will pour out My spirit upon all flesh; your sons and daughters shall prophesy…”(Joël 2:28).
Lessons for non-Jews
Non-Jews can learn from the above blog that the teachings of true prophecy, as found in the Tanach, remain deeply relevant. These prophecies present a vision of justice, peace, and harmony, inviting all nations to live in peace and recognize G-d’s truth. While true prophecy, in the Tanach sense, is not present today, there are Jewish Sages who, inspired by the Divine Inspiration, provide insight and guidance. In the future, as the prophet Joel foretold, G-d will once again pour out His spirit upon the Jewish people, enabling Israel to know and convey His truth on an even deeper level.
By Angelique Sijbolts
With thanks to Rabbi Tuvia Serber for his feedback
Sources:
- The Divine Code by Rabbi Moshe Weiner, Part I, 4th edition p. 33 ↩︎
- Elijah met all the criteria a prophet need for a prophetic temporary suspension of Torah law ( הוראת שעה ) for a higher purpose. Mishneh Torah, Sefer Mada, Hilchot Yesodei Hatorah 9:4. ↩︎
- Mishneh Torah, Foundations of the Torah 9:3 ↩︎
- Mishneh Torah, Foundations of the Torah 9:3 ↩︎
- Mishneh Torah, Foundations of the Torah 9:5 ↩︎
- Talmud Megillah 14a:11 ↩︎
- Bava Batra 14b. ↩︎
- Berakhot 7a. ↩︎
- Eruvin 64b. ↩︎
- Vayikra Rabbah 21. ↩︎
- See Maimonides’ letter to Yemen ↩︎
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