Pirkei Avos 1:1 – The Prophet Sage
When the author of Avos listed the stages of the Torah’s transmission from Moses onwards, it lists the prophets as one of the links in the tradition.
“Moses received the Torah from Sinai, and passed it on to Joshua, Joshua to the Elders, the Elders to the Prophets, the Prophets passed it one to the Men of the Great Assembly.”
The inclusion of prophets as individuals who were responsible for the teaching of Torah is problematic. Of what relevance is prophetic ability to the teaching and transmission of the Torah? Whereas the inclusion of “elders” is appropriate because, as the Talmud states,1 “Who is Zaken-elder, one who has acquired wisdom,” a prophet is not an appellation that is associated with wisdom and Torah study. Likewise, the “men of the Great Assembly” were members of the most august body of Torah teaching and adjudication – the Sanhedrin. What qualifies the prophet as a link in the chain of Torah transmission?
On the contrary. The function of a prophet is to “speak of matters that will occur in the future.”2 A prophet is also charged with the responsibility to speak words of reproof; to “admonish people concerning the words of the Torah and to warn them not to transgress.”3 A prophet is actually precluded from active involvement in interpreting the Torah.4 Why then does the Mishnah list prophet as one of the essential links in the transmission of Torah? One may suggest that the Rambam in his commentary to the Mishnah anticipated this question. And though he does not address it explicitly, his comments serve to resolve the question about the inclusion of prophets.
Rambam in his commentary here refers us back to his general introduction to his commentary on the Mishnah. “The description of the transmission of the Torah we have already explained in the introductory essay to this work.” In that introduction, Rambam writes:
“Know that prophecy is ineffectual with regard to the interpretation of the Torah and of deriving the branches of the commandments by way of expounding the thirteen rules of interpretation… only what he may do that involves research and logic.” See above Essays 1-2.
The Rambam echoed this distinction in his Yad where he establishes the fundamental nature of the belief that the A-mighty endows prophecy to humans. Yet, he continues, a prophet may not introduce a novel idea of Torah. His sole function is to “cal upon people to serve G-d.” However, he qualifies this when he states: “However, with regard to researching, clarifying logically and providing a rationale for the commandments, he is like any of the other sages who are like him who are not endowed with prophecy.
Subsequent to this introduction, the Rambam details the order of the transmission of the Torah: “Joshua bin Nun taught what he received to the elders… Afterwards, the elders taught that which they received from the mouth of Joshua to the prophets, peace be unto them. The prophets taught one another… until the era of the Men of the Great Assembly.”
We can now appreciate the role of the prophets in the transmission of the Torah. Their role was not tied to their status as Ibid. Beginning of Chapter 7.
prophets. Were a prophet to have explained something logically as anyone else might have explained a matter logically, but, the prophet would add that G-d had confirmed that his idea was true-do not pay any attention to him.” This intrusion of prophecy is unauthorized. The prophet is, however, entitled to offer a logical explanation of any Torah matter, just as any other sage, provided it is based solely on logic and reason, not on prophecy.
This, explanations, however, begs a follow-up question. Granted, a prophet is no less qualified to expound the Torah than any other sage, why does the Mishnah give him preeminence? Why does the Mishnah emphasize that their role in the transmission of the Torah was due to their status as prophets? If the fact that they were prophets had absolutely nothing to do with their Torah knowledge, why would the Mishnah characterize them as prophets?
In truth, despite the exclusion of prophecy in the Torah transmission process, a prophet does have an edge with regard to the logical and intellectual aspects of Torah. And it is for this reason that they were chosen over others to be the ones through whom the Torah would pass over from one generation to the next.
One of the prerequisites for prophecy is wisdom. In the Rambam’s words: “The spirit of prophecy does not dwell on an individual unless he is a great sage, a strong moral character whose impulse never prevail over him in nay matter whatsoever, but who utilizes his knowledge to prevail over his impulses. He is a master of expansive, and correct knowledge, indeed, exceedingly so.”
This means that a prophet must possess, in addition, to prophetic abilities, also intellectual qualities. Moreover, the prophet must first acquire these intellectual achievements as a prerequisite to prophecy. Without these intellectual qualities he would not have been able to reach the ideal of prophecy.
Thus, the prophet, having attained the highest level of intellect, was eminently qualified–on par with the elders and the Men of the Great Assembly—to be the links in the transmission of the Torah.
(Adapted from the talk of Shabbos Parshas Shemini, 5745)
From the book Essays on Pirkei Avos: Chapter One, Mishnah One by Rabbi Heschel Greenberg, adapted from the teachings of the Lubavitcher Rebbe and published by the Jewish Discovery Center.
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