Everything You Wanted to Know About Prophets and Prophecy

The Rambam writes that "a foundation of the religion is to know that Hashem imparts prophecy to human beings"[1]. According to the Rambam, any person, regardless of gender or nationality, can achieve the level of prophecy. That said, the Gemara qualifies that only "seven prophetesses prophesied to Israel"[2] and "seven prophets prophesied to other nations"[3].

To attain prophecy, an individual must be highly refined, very well-educated, and have impeccable character traits. The Rambam explains:[4] "Know that no prophet prophesies unless they have acquired logical perfection and most of the moral virtues, especially the more serious ones. As they said: 'Prophecy only rests upon a wise, strong, and wealthy person.' Wise – this includes all logical virtues without doubt. Wealthy – this refers to moral qualities, meaning looking kindly upon another, as one who looks kindly on others is called 'wealthy,' and they say in defining the wealthy: 'Who is wealthy? He who is happy with his portion,' meaning he is satisfied with what the moment provides and does not regret what it does not. Similarly, strong also refers to a moral quality, meaning his drives are directed by his thoughts, as they say: 'Who is strong? He who conquers his inclination.'"

When one receives prophecy, he is clearly aware that he is in a prophetic state and that the things he hears and sees are the words of Hashem. As the Rambam writes:[5] "All that the prophet sees in a prophetic vision is absolute truth to him, there is no doubt in his mind regarding any of it, and for him its status is like that of all real things, perceived through sense or intellect. The proof of this is that Avraham agreed to sacrifice his beloved son as commanded, even though the command was given in a dream or vision. If prophets doubted their prophetic dreams, or were uncertain about what they understood through [a prophetic] vision, they would not consent to doing things that are contrary to nature, and Avraham would not find within himself the resolve for this great act on account of doubt."

The Rambam listed two very important conditions in accepting a person's claim that he received prophecy:[6] "Any prophet who arises and claims that Hashem sent them does not need to perform a sign like those of Moshe our teacher or those of Eliyahu and Elisha that changed the nature of the world. Instead, his sign is to declare future events and for his words to be fulfilled, as it is said (Devarim 18:21): 'And should you say in your heart, how will we know the word...'. Therefore, when someone fit for prophecy comes in the name of Hashem and does not come to add or detract from the commandments of the Torah, we do not say to him, 'Split the sea for us or revive the dead' and then we shall believe in you, but we say, 'If you are a prophet, tell us things to come,' and he tells us, and we wait to see if his words come true. If they do not, or even if a small thing fails, it is apparent that he is a false prophet. But if all his words come true, he is trustworthy in our eyes."

According to the Rambam a prophet (who meets all the neccesary qualifications) does not need to perform a miracle that changes the natural order of the world. Instead, he is supposed to tell us things that will happen in the future. If his words are realized entirely, we accept his prophecy. If, however, even one small aspect of his prophecy does not come true, he is a false prophet. Moreover, the Rambam states that this person must not detract or add to the commandments of the Torah, and if he does, he is certainly a false prophet.

With that, it is possible that a prophet may tell us to temporarily bypass a commandment, as the Rambam writes:[7] "If a prophet who is known to us [i.e. he is known to be a true prophet] instructs [us] to temporarily bypass one of the commandments, whether many or a few, minor or major, it is a mitzvah to listen to him, as we learned from the words of the early Sages: If a prophet tells you, 'Bypass a commandment like Eliyahu at Mount Carmel,' listen to him, except for idolatry, and this refers to temporary situations, like Eliyahu at Mount Carmel, who offered sacrifices outside Jerusalem, when external offerings were prohibited and punishable by karet (excision). Because he was a prophet, it is a mitzvah to listen to him, as it is said (Devarim 18:15): 'To him, you shall listen.'"

The Rambam also differentiates between positive and retributive prophecy, and true prophecy is judged only on positive prophecy. As he writes:[8] "Retributive prophecies, such as saying someone's life or year will be one of famine or war, are not deemed to be false prophecies if they do not come true, for Hashem is patient and forgiving and may change the bad. Perhaps they repented and were forgiven like the people of Nineveh, or like Chizkiya. However, if he promised good and said something would happen, and the good did not come, he is a false prophet. Any good decided by Hashem, even conditionally, is not revoked."

The Sages of the Talmud note that prophecy does not rest in times of sadness[9], and the Rambam accordingly explains that prophecy ceased after the First Temple was destroyed and exile began, as this cataclysmic event ushered in an extensive period of sorrow. But when Mashiach arrives and the Jewish people are freed from exile, we will again enjoy an abundance of prophecy[10]. In fact, the prophet Yoel prophesied about the Messianic era and said (Yoel 3:1): "And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions." Similarly, the prophet Hoshea prophesied (Hoshea 12:10-11): "But I am the Lord your Hashem from the land of Egypt; I will yet make you dwell in tents, as in the days of an appointed time. I have also spoken by the prophets, and I have multiplied visions, and by the ministry of the prophets I have used similitudes."