Yesodei haTorah - Chapter Ten

E.g., splitting the sea, bringing the manna, or having the earth swallow Korach. As mentioned in the notes to Chapter 8, Halachah 2, in the Guide for the Perplexed, Vol. II, Chapter 25, the Rambam differentiates between the miracles performed by Moses and those performed by the other prophets. Perhaps this is the reason why he separates them into two separate clauses.

Who revived the dead and performed the miracle on Mount Carmel.

Who also revived the dead, cured Na’aman of leprosy, and led the troops of Aram to Shomron.

As stated in Chapter 7, Halachah 7 and Chapter 8, Halachah 2, a prophet must demonstrate the truth of his prophecy by performing wonders. Nevertheless, they need not be totally above the natural order.

The following verse continues, ‘If the prophet predicts something in God’s name, and the prophecy does not come true..., this message was not spoken by God.’ Conversely, we can conclude that if his prophecies materialize, his status as a prophet is verified.

I.e., he follows the course of behavior leading to prophecy described in Chapter 7, Halachot 1-5.

This would automatically establish him as a false prophet, as stated in Chapter 9, Halachah 1.

As stated in Chapter 9, Halachah 2.

As Moses did (Exodus, Chapter 14)

As Elijah did (I Kings, Chapter 17) and Elisha did (II Kings, Chapter 4)

Note the Rambam’s Introduction to his Commentary to the Mishnah, where he quotes I Samuel 9:9: ‘He who is called a prophet now was called a seer,’ and explains that this title was given because he was capable of seeing the future.

The Jerusalem Talmud (Sanhedrin 11:5) relates that in his confrontation with the false prophet, Chananiah ben Ozer, the prophet Jeremiah declared that Chananiah would die before the end of the year (Jeremiah 28:16). Though he died on the last day of Elul, Chananiah ordered his sons to conceal his death for a day, so that it would appear that Jeremiah’s prophecy was not fulfilled and hence, Jeremiah would be considered a false prophet. Thus, we see that every detail of a prophet’s prophecy must be fulfilled. Indeed, this precise accuracy is what distinguishes the predictions of a prophet from those of a soothsayer or diviner, as the Rambam states in Halachah 3.

And are obligated to follow his directives on all matters, whether great or small.

In his Introduction to his Commentary to the Mishnah, the Rambam states: Even if his prophecies were fulfilled once or twice, his status as a prophet has not been definitely established. We should hold our judgment in abeyance until the truth of the totality of his prophecies has continually been proven time after time.
The Turei Even states that a prophet should be tested on three occasions. If his predictions come true, he should be accepted. Although, as stated in Halachah 5, it is forbidden to test a prophet more than necessary, from the above statements it would appear that the Rambam requires more than three trials.

The preceding verse relates, ‘And God was with him and did not let any of his words fall to the ground’ — i.e., all his prophecies were fulfilled.

Note the commentary to Chapter 8, Halachah 1, and the quote from Hilchot Avodat Kochavim 11:16.

The Rambam lived in an age where belief in such ‘spiritual’ potentials was common. Hence, he felt it necessary to explain this concept at length both here, in his Introduction to his Commentary to the Mishnah, and in the Guide.

Bereishit Rabbah 85:3.

Thus, this verse implies that although these individuals may make certain accurate predictions, they will never be completely correct.

I.e., they will be unable to predict the future at all.

As explained in Halachah 1, this includes not only the general thrust of a prophet’s statements, but all its particulars.

It is not entirely clear from the Rambam’s statements here if he totally discounts the forecasts of the sorcerers and diviners, attributing whatever success they have to chance, or if he maintains that their methods can afford them some knowledge of the future, but never a completely true picture. In the Guide for the Perplexed, Vol. II, Chapters 37 and 38, the Rambam discusses this subject at length, explaining that these sorcerers and diviners are people with developed powers of imagination, but little spiritual or intellectual refinement. Although they may undergo powerful mental experiences and trances which they may interpret to be spiritual or prophetic experiences, they are not receiving any new influence from God. What they are doing is focusing their entire attention and mental energy on one aspect of their previous experience. This particular matter becomes blown up and dominates their entire thought processes. Therefore, it appears to them that they have stepped beyond normal human limitations and entered into the spiritual realms. The focusing of their thinking processes in this experience can provide them with insight which they did not possess previously. However, since this experience is not ultimately being produced by spiritual influence, nor are they intellectually refined, the predictions they make will always be somewhat in error.

The Rambam also mentions this concept in the Introduction to his Commentary to the Mishnah, stating, ‘They would consult the prophets about all their affairs... God established prophets for all our requests in place of the astrologers, sorcerers, and diviners.’

It is not clear whether the Rambam considers the prophets’ functioning in this capacity to be desirable, or “a necessary evil” in order to prevent the people from consulting sorcerers and diviners. Note the commentaries on Deuteronomy 18:13, “Be of simple faith with God, Your Lord,” which explain that the Torah teaches us not to inquire into the future, but to accept it as it comes, realizing that everything that transpires is an expression of God’s providence. On the other hand, it can be explained that one of the means the Torah grants us to elevate our worldly experience is to seek out Divine guidance concerning even our mundane affairs.

In his Introduction to his Commentary to the Mishnah, the Rambam writes that a prophet will resolve both the questions of the people as a whole and those pertaining to them as individuals. He restates that concept here.

I.e., questions of communal or national significance.

His father’s donkeys. See I Samuel, Chapter 9.

Samuel.

The Bible relates the episode as a matter of course, implying that there was nothing unusual about inquiring about such matters from a prophet.

The Rambam restates these principles, explained at length in Chapter 9, Halachah 1, to negate the claims of the Christians and Moslems.

That every facet of a prophecy must be fulfilled

I.e., we do not judge him to be a false prophet.

The latter phrase is borrowed from Joel 2:13 and Jonah 4:2. It is precisely because of these attributes that God sends prophets to the people to warn them of retribution, in the hope that they repent.

See Jonah, Chapter 3, which relates how Jonah prophesied that Nineveh’s sins made it worthy of destruction. When the people heard his prophesy, they repented and cried to God for forgiveness. He was moved by their actions and decided not to destroy the city, nullifying Jonah’s prophecy entirely.

And visited on the person, his descendants, or the people at large, at a later date.

Isaiah, Chapter 38, relates that King Hezekiah was punished by God for failing to sire children. He fell sick, and Isaiah prophesied that he would die. After hearing that prophecy, Hezekiah turned to the wall and prayed to God with all his heart. God heard his prayers and granted him fifteen more years of life.
In his Introduction to his Commentary to the Mishnah, the Rambam explains a similar idea, citing the example of Elijah’s prophecy to King Achav after the latter took possession of the vineyard of Navot. Elijah prophesied that he and his house would be destroyed. After hearing the prophecy, Achav ‘put sackcloth on his flesh and fasted.’ When God saw this, He decreed that the retribution that Elijah had predicted would not take place during Achav’s days, but rather during those of his son (I Kings, Chapter 21).

As stated in Halachah 1, every facet in a positive prophecy must come true.

In his Introduction to his Commentary to the Mishnah, the Rambam mentions the discussion, Berachot 4b, of the fear that gripped the Patriarch Jacob before his encounter with Esau. Our Sages question Jacob’s behavior, noting that God had already promised Jacob that He would be with him in everything that he did (Genesis 32:8). If so, why was Jacob afraid? They explain that, in his modesty, Jacob feared that his sins had made him unworthy of the fulfillment of God’s blessing. Similarly, the Rambam asks, why can we not say that all prophecies for good are dependent on our behavior, and if we do not merit their fulfillment, the good will not materialize? In reply, the Rambam differentiates between a promise made by God to an individual in private (as in Jacob’s case) and a prophecy made in public. In the former instance, the person’s behavior may cause God to withhold His promise of good. In contrast, once a prophecy has been proclaimed, God will never withhold its fulfillment, for were He to do so, He would leave us without any barometer with which to test the truth of a prophet’s prophecy (i.e., the prophet could always explain that his prophecy was not fulfilled because the people were not worthy).

This portion is set off in brackets ({}) because it does not appear in any of the authoritative manuscripts of the Mishneh Torah. Furthermore, the fact that it cites a source is a departure from the Rambam’s style of presentation and has led to the conclusion that this was an addition of a later commentator.

And the righteous were also slain because they did nothing to try to correct the behavior of the wicked.

Shabbat 55a.

See Halachot 1, 2, and 5.

For these alone can produce conclusive evidence of the truth of his prophecy.

The destruction of Jerusalem and exile to Babylonia.

Victory over Babylonia and the return of the Temple vessels that Nebuchadnezzar had previously taken.

Because negative prophecies can be nullified.

Were the prophecy to be fulfilled, this would be a clear sign that he is a true prophet. As mentioned above, Jeremiah prophesied that Chananiah would die for uttering false prophecy, and Jeremiah’s prophecy was fulfilled.

Whose prophecy has already been established.

See Deuteronomy, Chapter 31.

Although subsequently Joshua performed many miracles — e.g., splitting the Jordan, having the sun stand still over Givon — the Jews accepted his leadership before then, as Joshua 1:17 states: ‘Just as we listened to Moses with regard to everything, so will we listen to you.’

E.g., Elijah appointed Elisha as a prophet in his stead (I Kings, Chapter 19). The people were obligated to accept Elisha without subjecting him to any trials.

As stated in Halachot 1 and 2.

As stated in this halachah.

Mentioned in Chapter 7, Halachot 1-4. Were he to deviate from this path, there would be room to doubt him, because, as explained in the commentary to those halachot, prophecy is a product of a person’s own spiritual refinement.

Sefer HaMitzvot (negative commandment 64) and Sefer HaChinuch (mitzvah 424) consider this to be one of the 613 mitzvot of the Torah. In Sefer HaMitzvot, the Rambam defines the mitzvah as forbidding us “to test His promises and warnings which He conveyed by His prophets, by raising doubts about them.”

See the commentary to Halachah 2 with regard to the number of times one is allowed to test a prophet.

Interestingly, although the prooftext mentions testing God, halachically it is defined as directed against testing His prophets. In Emunot V’De’ot, Discourse 7, Rav Sa’adiah Gaon questions whether we are permitted to test God Himself — for example, by asking for a sign whether our service is acceptable to Him or not.

In Marah, there was no water for the people, and the Jews ‘strove’ and ‘murmured’ against Moses (17:2-3). Moses emphasized that the people were, in fact, defying God. Their complaints, nevertheless, were not directed against Him, but against Moses, His prophet.

As mentioned in Chapter 7, Halachah 7, listening to a prophet fulfills a positive commandment.

God made this assurance to Ezekiel after conveying the gift of prophecy upon him.