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"Jacob was very frightened and distressed"

by Ephraim Chamiel

"Jacob was very frightened and distressed." Genesis Rabbah (76, 2)
says, "He was afraid that he would be killed and distressed that he might
kill others" and in Brachot (4, 71) "He thought that some sin might cause
[G-d's promise not to be fulfilled]." All the classic commentators use
these Midrashim to explain the question of why Jacob was afraid, for he
had received an explicit promise from the Almighty: "I will protect you
wherever you go." (See Rashi, Ramban, Radak, Hezkuni (Ch. 8), Rabba (9,
10), Rashbam and again Rashi, Hezkuni and Radak (11), Rashbam, and Ramban
(13).) Jacob was afraid for since G-d's promise to him he had sinned and
his obligations were greater in number than his rights and therefore the
promise might no longer be in effect (see also Genesis Rabbah 65, 15).
The Rambam in Hilchot Yesodei Hatorah 89 and 90 lays out the test in
which a true prophet is determined. When a person emerges who seems fit
to be a prophet (intelligent, of heroic character, shows self-control,
and lives according to the ways of
G-d) and whose predictions come true, he will truly be a prophet. The
Rambam places the following restriction: If the person predicted bad
tidings which did not come true, the people likely repented and he is
still a true prophet. If, however, the prophet predicted good tidings
which did not come true, he is a false prophet, as only a prediction of
good tidings will determine a true prophet. Anything good that G-d lays
down, even conditionally, will not be withdrawn. The words of Rambam are
based on the Gemorah in Brachot 7, 71: "No words of blessing spoken by
G-d, even if based upon a condition, were ever withdrawn by Him" and also
in Shabbat 55, 71: "Never did a favorable word go forth from the mouth of
G-d of which He retracted for evil." Rambam brings additional support
from Jeremiah 28, 9: "The prophet who prophesizes peace and whose words
come true will be known that G-d has truly sent him." According to
Rambam Jeremiah here responds to Hananiyah, who prophesized good tidings
on the future of the vessels of the Holy Temple and the future of
Jerusalem – "If my prophecies do not come true, this should not be viewed
as proof that I am a false prophet, but if your words do not come true,
it will be known that you are a false prophet." (Rashi and Radak have
similar commentaries.)

Jacob's fear in this week's Torah portion seems to contradict Rambam's
system. In his introduction to the commentary on the Mishnah, Rambam's
system is first presented regarding the identification of a true prophet
where he responds to this contradiction. Rambam distinguishes a private
prophecy between G-d and a prophet from a prophecy G-d reveals to a
prophet guaranteeing human beings good tidings, which a sin can also not
nullify.

Abarbanel completely disagrees with Rambam. In his commentary on
Deuteronomy (18, 15-22) he raises many issues with Rambam's system: 1)
The Torah determines that "the prophet will speak in the name of G-d and
only the words of G-d." There is no distinction here between prophecies
of good and bad tidings, 2) the Gemorah in Shabbat 55 and in Brachot 7
does not distinguish between private and general prophecy, 3) Jeremiah
(18, 7-10) says in his prophecy: "At one moment I may speak about
plucking up, breaking down and destroying a nation or kingdom. If that
nation turns from its evil after I have spoken against it, I will repent
of the evil I thought to cause it. At another moment I may speak about
building and planting a nation or kingdom. If it does evil in My sight
and does not listen to My voice, I will repent of the good I said I would
carry out." There is no reason to disagree and say that the passages
deal with private prophecy, rather that here we have a logical and clear
rule, and 4) there is no logic or justice in Rambam's distinctions. Why
can G-d rescind good tidings directly promised to a prophet and not
rescind them if they were said to a third party through the prophet
although justice demands doing that? Divine law should be set out
equally in reward and punishment to humans as a result of their ways and
actions. (Radak observed this problem and accordingly softened the
system and determined that a person who sins will also attain good
tidings if prophesized but will also experience suffering).

Abarbanel determines that a prophet performs three different categories
of action and words: signs and miracles in changes of nature, foretelling
the future in the absence of good or bad tidings, and bad or good tidings
for the future either to a nation or an individual. Determining a
prophet takes place in only the first two categories of prophecy (also
contrary to the Rambam who states that a prophet does not predict
miracles). In the third category of prophecy – a bad or good prophecy
can be changed from enjoying the good tidings or being punished with bad
tidings as a result of the conduct of the party involved. Only in the
first two categories, when a prophecy is not fulfilled, is there evidence
to demonstrate a false prophet.

Abarbanel provides a totally different explanation of Jeremiah's
response to Hananiyah. According to his commentary, Jeremiah mocks
Hananiyah and tells him not to be blinded by the respect shown him
because it is human nature to desire for the good. In the end, as
already in previous generations, the true prophet is determined by that
which happens in reality and not according to desires of the heart.
(Metzudat Zion also writes this in his commentary.) The supporting
evidence of Jeremiah is from the Torah in the story of the prophets
presented above (177 Rashi), as many commentators have written, when the
two prophets Jeremiah and Hananiyah disagree with each other and the
truth is played out in reality. (Rashbam and Hezkuni also felt the same
way.) It should be underscored here that in the words of Jeremiah the
condition is swallowed that between the time of the prophecy and its
fulfillment no intrinsic changes in the conduct of the people will take
place. Here we have a clear example of a prophecy of the third category,
and there is also a logical weakness in Abarbanel's claim.
Regarding the Midrash in Shabbat and in Brachot Abarbanel says that these
are Aggadic opinions of a few and Rambam himself already said that a
person is not obligated to believe them.

It is then clear why in our Torah portion Jacob was afraid that he would
be killed or would commit murder if he sinned and his rights would be
infringed upon since commiting a sin nullifies a positive prophecy.
We also must guard ourselves from being over-confident regarding
guarantees for good prophecies promised to us but are truly beyond the
possibility of fulfillment. We should refrain from those who make
promises and focus on being worthy of promises by improving our standards
both personally and in all of society. The path seems long and difficult
but I hope progress is being made.

Ephraim Chamiel, member of the "Netivot Shalom" board, is a doctoral
student in Jewish Philosophy at the Hebrew University in Jerusalem.