[b-hebrew] MICHAEL Re: Sanhedrin

Shoshanna Walker rosewalk at concentric.net
Sun Sep 3 23:55:45 EDT 2006


But the text doesn't confirm your position either - except re 
establishing lesser courts.

Balaam is one of the 7 non-Jewish prophets, I doubt they would go to 
the Sanhedrin.  The 7 were  Balaam, Be'Or (his father), Job, Eliphaz, 
Bildad, Tzofar, Elihu b. Berachel.

I don't know the answer to your question, which came first - what I 
learned is that a prophet had to prophecy correctly in every detail 3 
times in order to be "certified".  Also, even if a prophet had been 
certified, and then prophecied incorrectly, his status was removed.

The status of a prophet is discussed in the Talmud in Tractate Sanhedrin.

We would maybe have to examine the life of each prophet to see where 
he prophecied.  They are referenced all over Scripture, in the Torah, 
in Prophets, in Psalms, in Kings, in Daniel, Ezra, Chronicles, Judges 
- that literature plus the Mishna and Talmud is all too vast for me 
to look for an answer to your question.

Also, the Prophets of the Pre-Egyptian era (Adam, Noah, Shem, Ever, 
Abraham, Yitzchak, Yaakov), as well as the prophets in Egypt, (Moshe, 
Aharon and 5 grandsons of Judah), couldn't have been verified by a 
Sanhedrin, as it was set up later.  Maybe the idea was, that after 
Moshe, the people would need some way of knowing who was for real, 
remember sometimes they prophecied events that were to occur in later 
generations, how would we know if we should take them seriously or 
not?

The era of prophecy was considered to be 2448 - 3448.  During those 
years over a million Jews attained the high level of prophetic 
revelation, but only those prophecies which were of significance to 
later generations were transcribed.  The names of the many other 
prophets were not included among the 48 primary Prophets and 7 
Prophetesses of Israel.

Your last point:  The oral tradition was written down in great 
historical detail, in the Talmud and elsewhere, but it wasn't studied 
or learned by most non-Jews, so that is why you wouldn't be able to 
compare it with opposing traditions.

Shoshanna




>
I can understand how your assumptions require that interpretation.
However, I cannot say that
either the text or context do much to confirm it.

> Re your question would the Sanhedrin have made decisions on those
> prophets who were living in other nations?  What prophets did not
> BEGIN their ministries IN Israel?
Aside from Abraham, Aaron, and Miriam, we could mention Balaam.
But I specifically mentioned the divided kingdom. Do you believe
that the prophets of Israel started their ministries in Judah
and gained approval from the Sanhedrin before preaching in Israel? Or
did the
Sanhedrin confirm their prophetic ministries after the fact?


> The record of how the tradition was handed down, is in the beginning
> of Pirkei Avot.
>
Unless you tell me otherwise, I will assume that you mean by this that
the authenticity of the
oral tradition is a matter of faith not verifiable in any objective
manner. That's totally acceptable.
But it does make it difficult for those who do not share your faith to
impartially compare those traditions with
opposing traditions.
Sincerely,
Michael Abernathy


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