Navi and Ro’eh

1. The evolution of prophecy
2. Torah is the foundation

The evolution of prophecy

The Jewish faith is the only religion to claim possession of divine wisdom received through National Revelation. 600,000 Israelites witnessed the Lord descend with billowing smoke, fire and lightning. An entire Nation heard a supernatural Trumpet blast, and the thundering voice of the Almighty. This event would serve to substantiate the Torah, relative to other “sacred” texts which invariably come through the revelation of one lone prophet, or spiritual leader.

From national revelation to private revelation

Direct communication with deity proved overwhelming for Israel. Leadership desperately pleaded with Moses for the revelation to end. Instead, they preferred for Moses to commune with the Lord directly, only to relay messages to the community if necessary:

And you said, “The Lord our God has shown us his glory and his majesty, and we have heard his voice from the fire. Today we have seen that a person can live even if God speaks with them. But now, why should we die? This great fire will consume us, and we will die if we hear the voice of the Lord our God any longer. For what mortal has ever heard the voice of the living God speaking out of fire, as we have, and survived? 27 Go near and listen to all that the Lord our God says. Then tell us whatever the Lord our God tells you. We will listen and obey.” – Deuteronomy 5:24-27

A concession was made. Should the Lord wish to convey a message, he would do so through the medium of prophets:

“From that time on, the Jewish people merited that God would send them prophets.” – Mechilta to Exodus 20:16

Jewish tradition asserts that in the course of Israel’s history, an astonishing number of prophets would emerge:

“Many prophets arose for Israel – twice as many as those who left Egypt [600,000 x2 Israelites]” – Talmud, Megillah 14a

This yields a total of at least 1,200,000. Yet, out of the vast multitude of Godly men and women who were privileged to serve as prophets, we know of only forty eight men, and seven women. The prophetic content of only fifty five prophets in total (forty eight men, and seven women) were preserved, because they relayed messages “needed by future generations”:

“Many prophets arose for Israel…However, [only a] prophecy needed for future generations was recorded [in the twenty-four books of Scripture] and that which was not needed was not recorded.”- Talmud, Megillah 14a

The “Ro’eh” – Divine Seer:

If we consider the number of prophets of whom we know nothing, and of their messages/insights/revelations that have been lost, it must be the case that a “prophet” is not necessarily sent on a divine mission to convey a message that will endure an eternity, or even to a generation. 

“Part of a prophet’s function may include being sent on a mission by God, may He be blessed, meaning that this in itself is not the essence of prophecy, nor is it all necessary that a prophet be sent on a mission to others…[Rather] the essence of prophecy is that one be attached to God, may He be blessed, and that one experience His revelation.” – Rabbi Moshe Chaim Luzzatto, Derech Hashem 3:4:6

Prophecy, more primarily, is the act of achieving spiritual communion with God. The greatest revelation is the experience of who God is, when one joins with God intimately, just as Moses spoke to God as a friend (Exodus 33:11). When Israel witnessed and experienced through the senses the reality of the Lord descending on Mount Sinai, that was a prophetic revelation.

The earliest prophets were known as “seers”, in Hebrew: “ro’eh”:

“Formerly in Israel, this is what someone said when he went to inquire of God: ‘come let us go to the seer [ro’eh],’ for the prophet of today was formerly called ‘the seer’”- 1 Samuel 9:9

Through some form of discipline; prayer, or meditation, they would elevate themselves to achieve prolonged states of prophecy (communion with God). As a result, they would receive divine insight (to ‘see’) and at times, a prompting by the spirit to provide spiritual and practical guidance. Presumably, they would answer questions, or resolve issues, should anyone seek their help. An account is preserved of Saul seeking the advice of Samuel for a matter so mundane, it’s almost comedic: “Where can we find my father’s lost donkey’s?” (1 Samuel 9:3-4).

The “Navi” – Prophets/Preachers:

In time, two kinds of prophets began to differentiate: a prophet sent to deliver a message to Israel “Navi” (meaning preacher) and one who received prophecy in the form of visions/insight, the “ro’eh” (Seers).

When Samuel anointed Saul and David as the first kings of Israel, he ushered in an era of monarchy – leadership was now passed from father to son. This is in contrast to the times of the Judges, when men of exemplary integrity were chosen to lead the Nation. When the judges, having merited their position exercised authority, it was as if God ruled and the Judges were merely emissaries. When a new judge was needed, the office would simply go to the most righteous and deserving individual. However after the institution of the monarchy, no guarantee could be made that the son of a righteous king would continue in his fathers footsteps. The monarchy would need stern direction, and constant word from God through “Navi” (preachers). 

Contrary to the Seers (primarily answering questions and providing insight) the Navi commands attention: “The Lord says…”

The Torah substantiates the authority behind the Navi, and the imperative to listen and obey his direction in Deuteronomy 18:

“Hashem said…I will set up a prophet [Navi] for them from among their brethren like you [Moses]; I will place my word in his mouth and he will tell them [Israel] all that I will command him.” – Deuteronomy 18:17-18

A prophecy of the Messiah states: “he will strike the [wicked of the] earth with the rod of his mouth and with the breath of his lips he will slay the wicked” (Isaiah 11:4). Prophecy would not emphasize the Messiah’s army, but of the power of his words. When Jeremiah was appointed, God told him: “See I have appointed you this day over the nations and over the kingdoms, to uproot and to smash, to destroy and to overthrow, to build and to plant” (Jeremiah 1:10). The emissary of God, speaking God’s words, is wielding a power greater than any secular or worldly form of power. The Navi is therefore privileged with an authority that must have checks and balances. In addition, a protocol must be set in order to determine if a Navi is genuine.

Deuteronomy 13 establishes two criteria for determining a false Navi. First, a genuine Navi will never direct Israel to worship other gods (Deuteronomy 13:1). Second, a Navi will never direct Israel away from the “way” the “Lord commanded you [Israel] to walk in” (Deuteronomy 13:5). The subject of the way Israel should “walk” was covered in verse 4:

“You shall walk after the Lord your God, fear him, and keep his commandments, and obey his voice, and you shall serve him, and cleave unto him.” – Deuteronomy 13:4

A genuine Navi will therefore never direct Israel away from observance of the commandments.

It should be known that chapter breaks were inserted by translators. The chapter breaks don’t exist in the ancient manuscripts, and they certainly did not exist in the original scroll written by Moses. Christian Bibles begin Deuteronomy chapter 13 with: “If there arise among you a prophet…” However, Jewish Bibles begin the chapter with the sentence just prior. It warns: “whatsoever I command you, observe to do it and you shall not add, or diminish from it.” Jewish Bibles read this way, because it’s their interpretation that the injunction to avoid adding to the Torah, or taking away from the Torah, also applies to the Navi.

The Navi wields immense power, but if he is genuinely speaking from God, he will not add to or take away from the Torah commandments. Nor will he lead Israel away from observance of the Torah.

Torah is the foundation

The Torah is more than a text. The Torah is a preservation of certain truth (Psalm 119:142). How do we know if an observation is true and accurate? We can verify an observation through the testimony of two or more witnesses. The more witnesses to an observation, the greater certainty we have of the truth and accuracy of that observation. 

The Torah documents an event that was observed and verified by at least 600,000 witnesses. Any revelation provided by one Navi, pales in comparison to the weight of the revelatory truth inherent in the Torah.

The Torah is therefore the litmus test of any revelation coming from a self-proclaimed Navi. If a revelation contradicts the Torah, or takes from the Torah, or leads Israel away from Torah, we can be confident that such revelation is false – and according to the instruction of Deuteronomy 13, we can expose the Navi that promoted the revelation as false.

The Navi can only reiterate, clarify or elaborate what was already established in the Torah:

“Even though our teacher Moshe had already warned about the observance of the commandments, Hashem, may he be blessed, in his mercy reiterated the warning to his people through his prophets, whenever it was necessary…However later generations had no need of all their teachings, only matters that needed more clarification [and these were committed to writing].” – Beis Elokim Chapter 19

All theological/prophetic content found in other books of Cannon were already “alluded” to in the Torah. In other words, the seed of the concept is already found in the Torah:

“The chumash [The five books of Moses] is the foundation of the Neviim [Prophets] and the Kesuvim [The writings], which are all alluded to in the Torah.” – Rashi, Taanis 9a

It is therefore true to say, that it all goes back to Mount Sinai:

“No prophet is permitted to innovate: his task is to reiterate, explicate, and elaborate on what the Torah teaches: ‘Said R’Yitzack: Whatever the prophecy in any generation, the prophets had received it from Sinai.’” – Shemos Rabbah 28:4

The spoken messages of the Navi, although at times specific to individuals, and addressing conditions present at the time, were supernaturally layered with informative revelatory updates regarding certain aspects of the Torah. In this way, Navi’s were also teachers of the law. This means that in addition to possessing the necessary traits conducive to the profession, the Navi also needed proper training, and valid “Semichah” ordination from a reputable and trusted leader.

In ancient Israel, authority to handle the Torah in matters of teaching, interpretation, and application, were granted only to those who held “Semicha” (ordination). Semicha was a gesture of transferring authority from teacher to disciple; a procedure originating with Moses. Tradition preserves the memory of each Semicha ordination, starting from Moses as it was transferred to his successor Joshua, and concluding sometime after the destruction of the second Temple. This chain of transmission accounts for the ordination of almost every major prophet in scripture:   

• Moses transfers Semichah to Joshua, Elazar, Pinchas and the Elders.
• Eli received Semichah from Pinchas and the Elders.
• Samuel received Semichah from Eli and his court.
• David received Semichah from Samuel and his court.
• Achiah of Shiloh received the Semichah from David and his court.
• Elijah received the Semichah from Achiah of Shiloh.
• Elisha received the Semichah from Elijah and his court.
• Yehoyada received Semichah from Elisha and his court.
• Zechariah received Semichah from Yehoyada.
• Hosea received Semichah from Zechariah.
• Amos received Semichah from Hosea.
• Isaiah received Semichah from Amos and his court
• Micah received Semichah from Isaiah and his court.
• Joel received Semichah from Micah and his court
• Nachum received Semichah from Yoel and his court
• Habbakuk received Semichah from Nachum
• Zephaniah received Semichah from Habbakuk
• Jeremiah received Semichah from Zephaniah.
• Baruch ben Neriyah received Semichah from Jeremiah.
• Ezra recieved Semichah from Baruch.
• Ezra’s court referred to as the “Anshei K’nesset HAgedolah” (The men of the great assembly) included: Chaggai, Zechariah, Malachi, Daniel, Chananiah, Mishael, Azariah, Nehemiah ben Chakaliah, Mordechai the linguist, Zerubavel and many other sages. 

The Navi speaks on behalf of God. When God speaks to Israel, he has chosen to speak within the confines of the Torah. If the Navi is true, the Navi will lead Israel to obey the Torah and rebuke Israel for rebelling against it. God will seek to validate the Navi by allowing his prophetic warnings to come to pass. In addition, God will lead the Navi to speak in such a way, that if his words are carefully examined, various insights will be found that serve to affirm, elaborate, or clarify what was already established in the Torah.  

Torah and “Kabbalah” – that which is “received”:

Kabbalah means “received” – referring to insight derived from personal/private revelation and preserved as oral teaching from teacher to student, or written in a book to instruct others.  The student would relate to the new information as ‘that which is received’ (received from their teacher). 

When the Jewish Sages referenced content from the prophets, they would use the term “Kabbalah”. After all, the prophecies held in these books, although genuine and inspired, lack witnesses and always come from the vantage point of only one prophet. The prophecies are therefore ‘received’ – that is, by one man only. Again, relative to the Torah (verified by at least 600,000) this is not impressive or compelling. 

The Jewish paradigm places revelation into one of two categories:

1. National Revelation (Torah)
2. Private Revelation (Kabbalah)

Kabbalah is revelation verified by the testimony of one or a small group of individuals. The limited number of testimonial evidence, makes Kabbalah subject to suspicion. If only one man receives a revelation, how can we be sure it’s genuine? It wouldn’t be untenable to assume deceit or intentions to mislead, especially if the prophecy would result in fame and notoriety in some way. The value behind any book of prophecy is therefore found in the degree to which it adheres to, affirms and/or elaborates on what we already know to be true – the Torah.

If the Torah were an earthly document, this may present a problem. A secular document cannot stand the test of time and continue to remain relevant, with each generation perpetually deriving new inspiration. However the Torah was delivered in such a way, as to set the foundation for concepts to germinate at a later time.

“These are the commandments the Lord proclaimed in a loud voice to your whole assembly there on the mountain from out of the fire, the cloud and the deep darkness; and he added nothing more…” -Deuteronomy 5:22

The Hebrew word translated as “Added” is “YSF” (pronounced “Yosef”). The last two letters form the word “Sof” meaning “end”. This alters the sentence to read: “and it did not/does not end.” This suggests that although the Torah was delivered once, much of its content was reserved and hidden in some way, to be revealed eventually through “progressive revelation”.

This is why the Aramic Targums (Onkelos, Yanatan, and Neofiti) translate this verse as: the Torah “…did not cease”

This alternate reading of the verse is also documented in the Talmud:

“…a great voice. And no more was added. Thus, it is interpreted that it did not continue? No, rather, it did not cease.” – Sanhedrin 17a

Foreshadowing in the Torah

The Torah “does not end.” This means that at the time the Torah was delivered, a portion of its content was intended to elude Israel – only to be revealed, through the declaration of a prophet at a later time. In many cases, it is clear that the Torah is touching on something significant – however, the language is vague. This is by design, and done as a method of foreshadowing. For example, the Torah only includes three prophecies regarding the Messiah:

“I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” – Genesis 3:15

Who is he? As Christians, we know that the subject addressed is the Messiah. However, Adam and Eve, and the first generation to receive the Torah may not have known.

“I see him, but not now; I behold him, but not near. A star will come out of Jacob; a sceptre will rise out of Israel. He will crush the foreheads of Moab, the skulls of all the people of Sheth.” – Numbers 24:17

In the book of Numbers, this obscure and unnamed individual is revealed to be a ruler to emerge from Israel. In Genesis 3:15, the Messiah bruises your head (the head of the snake). However in Numbers 24, the Messiah does more than bruise, he crushes the head of the people groups mentioned.

The sceptre shall not depart from Judah, Nor a lawgiver from between his feet, Until Shiloh come; And unto him shall the gathering of the people be. – Genesis 49:10

In Genesis 49 Jacob is intending to bless his sons. His blessing is not only a blessing, but a prophetic word regarding the destiny for each son and their descendants. According to the prophecy, a man referred to as “Shiloh” (meaning tranquil) will gather the people to himself. At this time, neither Jacob nor his son (Judah) would have known what this meant. This was a foreshadowing of the pattern of exile and regathering that would appear in Israel’s future. The final regathering of the people would occur under the leadership of the Messiah.

This is it. Only three references in the Torah for an individual that would later be understood as the Messiah. 

The Navi’im (preachers/prophets) would soon fill in the gaps with Kabbalah – private revelation:

• The Messiah will be born in Bethlehem from the tribe of Judah (Micah 5:2)
• The Messiah will be born of a virgin (Isaiah 7:14)
• He will be filled with the spirit (Isaiah 11:1-2)
• He will have a ministry of healing (Isaiah 61:1)
• He will suffer on behalf of Israel (Isaiah 53:4-5,8).
• He will die, but not for himself (Daniel 9:26)

I will provide one more example.

Deuteronomy 30 details the conditions of exile as a result of disobedience. However, God offers hope. The Lord states that he will “circumcise” the hearts of the Israelites, so that they will seek to obey the Torah even while in exile. As a result of their change of heart, and their desire to obey him, God gathers them back into the land. When Israel received this, they may have inquired: “Through what method will he ‘circumcise’ our hearts? What does that mean?” 

The Kabbalah of the prophets reveal that the “circumcision” of the heart will happen as a result of the New Covenant. A new heart and a new spirit will be implanted within Israel, once they become members of the “New Covenant” God will make with them. The new heart and spirit granted will lead Israel to obey the Torah in their exile. Once Israel is obeying as a result of their inward change, New Covenant prophecy affirms the regathering spoken of in Deuteronomy 30. God will regather them to the land. 

This principle is at work in all of the Bible. Like a thread, or glue, It secures coherency and harmony in God’s word: 

The prophets and the writings, either affirm or elaborate on what was already established or foreshadowed in the Torah. 

Likewise, genuine prophecy from a legitimate Navi, ancient or modern, will only affirm or elaborate on what was established or foreshadowed in the Torah. This does not mean that everything to be known or revealed, is literally said in the text. It can be implied, or found in a number of ways. Scribes have noticed supposed spelling errors, or strange features to certain parts of the text. Jewish mysticism looks into the number values of each word, in order to derive insight. These are all methods of pulling from a divine text, some new information, and I believe there is a level of legitimacy to them all.

What about the Seers?

Scripture indicates that the prophets before the Navi were ‘Seers’, yet beyond this, nothing is provided. We can only speculate. Since the defining role of the Navi is to confront the Nation by acting as the Lord’s mouthpiece, my guess is that the Seers were not used in a disruptive capacity in the sense of rebuking the people, or commanding kings. I imagine they were simply Godly men and women. They regularly nurtured their connection to God, and as result, were gifted with insight, and answers to questions. They would “see” in the spiritual sense.   

In 1 Samuel Chapter 9, Samuel self identifies as a Seer. However, the chapter takes place at the end of his long and productive service as chief Judge over Israel, and as the designated Navi of his generation. He had already appointed his sons as leaders, and wanted to retire from his civic duties. At the time of 1 Samuel chapter 9, he was essentially in retirement. In the manner of a Seer, he was still active as a man of God (in chapter 9 Samuel is blessing sacrifices) but he kept his ‘nose in his own business’ so to speak. That is until Saul appears, and Samuel is told to anoint Saul as King. Poor Samuel never did retire.

Relative to the Navi, I imagine Seers did not specialize in commanding anyone’s attention. As already discussed, a Navi must possess Semichah ordination. It could be the case that many Seers failed to emerge from obscurity, and were never used in the capacity of a Navi as a result of lacking this credential. Perhaps this is why the great majority of the prophets were unknown. Perhaps many Seers were teachers, passing to their students the secrets of the universe. Yet, as a result of lacking Semichah, and the affirmation: “This is the word of the Lord!” it could be that the information was lost, or maybe regarded as important doctrine, but preserved as oral teaching (Kabbalah) among a select few. 

According to Jewish tradition, at least two doctrines were indeed preserved and only transmitted to the most adept of students. The two doctrines are known as the “account of creation” and the “account of the Divine Chariot”:

“One may not expound…the Account of Creation before two, nor the Divine Chariot before one, unless he is wise and understanding from his own knowledge. “ – Mishnah Chagigah 2:1

The subjects of the account of Creation would develop to become what is known today as the discipline of “Kabbalah”. Kabbalah addresses the details regarding the ‘Why’ and ‘How’ of God’s creation: 

• Why did God create? 
• How, in a metaphysical sense, did God accomplish the creation of a thing separate from himself, if he was all that existed in the beginning?

The Account of the Divine Chariot would outline the practice of inducing prophecy, in order to achieve the ultimate realization that prophecy has to offer. The secret regarding this realization, is the secret of the Divine Chariot. The Hellenist Philo, breaks the rabbinic silence on the subject and outright reveals what this secret is: 

“So that the Word (Logos) is, as it were, the charioteer of the powers [the Divine chariot]…” -On Flight and Finding XIX 101.

The “Word” the second member of the Trinity, is the divine figure riding the Chariot seen by the prophet Ezekiel. As revealed by Philo, the ultimate insight that Prophecy could yield, is the realization of multiple members of the Godhead – the existence of the “Word”.

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