(Fol. 88b) We are taught in a Baraitha R. Jose said: "Formerly there was no quarrel in Israel, but the [high] court of seventy-one was situated in the Temple treasury, and two courts of twenty-three, of which one sat at the gate of the Temple-mound and one at the gate of the Temple-court, and the same courts of twenty-three were established in every city of Israel; and if there was a matter necessitating inquiry, they used to inquire at the court of their own city. If they had a precedent in that case, they decided it accordingly, and if not, they brought it to the court of a near-by city: and if that court had a tradition regarding the question involved, they decided it accordingly; if also they could not decide it, they brought it before the court which was at the gate of the Temple-mound and thereafter to the Temple-treasury where the judges sat on every week-day from the daily morning offering until that of the evening offering. And on the Sabbaths and on holidays they used to take their place in the chamber of the surrounding wall, and the question was laid before them. If they had a precedent in that case they told them so; and if not. they took a vote. If the majority voted that it was impure, it was declared impure; and if the majority voted that it was pure, it was declared pure. However, since the disciples of Shamai and Hillel, who did not wait upon scholars sufficiently, were increased in number, differences increased in Israel, and it seemed as if the Torah became like two Torahs. From the court of the Great Sanhedrin they used to write and send to all the cities of Israel: 'Whosoever is wise, modest, and is well liked by his people may be a judge in his own town. And thereafter, if he deserved it, he was advanced to the court at the gate of the Temple-mound: and farther on until he reached to be a member in the court of the Temple treasury."
A message was sent from Palestine: "Who is the man who surely has a share in the world to come? He who bends his head while entering [the house] and bends his head while leaving [the house] (is very modest), and studies the Torah, and does not become proud thereof." The Rabbis thereupon directed their attention to R. Ula b. Abba [who possessed all these qualifications].
Our Rabbis were taught: There are three [in connection with prophecy] who are to be sentenced by court; viz., he who prophesies what he has not heard — e.g., Zedekiah ben Kenaanah, of whom it is written (II Chron. 18, 10) Made himself horns of iron, etc. But why was he guilty? Did not the spirit of Nabeth make him err, as it is written (Ib., ib. 19-21) And the Lord said, Who will persuade Achab, the king of Israel, that he may go up and fall at Ramoth-gilead? And one spake saying after this manner, and another saying after that manner. Then came forth, a spirit, and placed himself before the Lord, and said, I will persuade him. And the Lord said unto him. Wherewith? And he said, I will go forth and I will become a lying spirit in the mouth of all his prophets. And he said. Thou shalt persuade him, and also prevail; go forth and do so. What is meant by go forth? R. Juda said: "Go outside of My compartment as a liar cannot remain in it." And to the question: What spirit? R. Jochanan said: "The spirit of Naboth Ha-Israeli." [Hence it was not Zedekiah's fault, as he was deceived by the spirit] He ought to have given his attention to what was said by R. Isaac: "The same watchword [divine oracle] is passed to many prophets, but no two prophets prophecy under the same watchwords (use the very same expressions); e.g., (Ob. 1, 3) The presumption of thy heart hath beguiled thee. (Jer. 49, 16) Thy haste hath deceived thee — the presumption of thy heart. Here, however, it reads (II. Chron. 18, 11) And all the' prophets so prophesied, saying. Go up against Ramoth-gilead. etc." Hence, as all prophesied in identical language, he ought to have known that it was not a true prophecy. But perhaps Zedekiah did not know what was said by R. Isaac. There was Jehoshaphat, who told him that, as it is written (Ib., ib. 6) Is there not a prophet of the Eternal besides? And to the question of Achab: Are not all these who prophesy in the name of the Lord sufficient? Jehoshaphat answered: "I have a tradition from my grandfather's house that the same watch-word [divine oracle] is passed to many prophets, but two prophets cannot prophesy under the same watchword using the very same expression."
He who prophesies what was not said to him — e.g., Chananyah ben Azzur, for he found Jeremiah standing in the upper market saying (Jer. 49) Thus hath said the Lord… . behold I will break the bom of Elam, Chananyah drew an a fortiori conclusion: If concerning Elam, who merely came to assist Babylon, nevertheless, the Holy One, praised be He! said (Ib. 49) Thus hath said the Lord … behold, I will breah the bow of Elam, how much more should it be applied to the Chaldeans, who themselves came to destroy the kingdom of Juda? Thereupon he went in the lower market and said (Ib. 28) Thus hath said the Lord… . I have broken the yoke. R. Papa said to Abaye: "But this illustration does not apply, as such a prophecy was not given to any one?" And he answered: For if such an a fortiori conclusion were to be drawn, it is equal to its having been said to someone else; however', it was not said to him directly. He who prophesied in the name of an idol — e.g., the prophets of Baal. He who does not proclaim the prophecy — e.g., Jonah b. Amitthai. He who disobeys a prophet out of mere soft-heartedness — (Ib. b) e.g., the colleague of Michah; as it is written (I Kings, 20, 35, 36) And a certain man of the sons of the prophets said unto his companion, by the word of the Lord, smite me, I pray thee, but the man refused to smite. Then said he unto him. For as much as thou hast not obeyed the voice of the Lord. And a prophet who acted against that wherein he himself was instructed by Heaven — e.g., Edah the Prophet, of whom it is written (Ib. 13, 9) For so was it charged me by the word of the Lord; and (Ib., ib. 18) And he said unto him, I also am a prophet like thee. And further it is written: So he returned with him, ending: And when he was gone, a lion met him on the way and slew him.
A disciple taught in the presence of R. Chisda: A prophet who suppresses his prophecy (being afraid to proclaim it) has to receive stripes. R. Chisda said to him: "Should one who ate dates from a sieve receive stripes? Who warned him? Abaye replied: "His colleagues, the prophets." And whence did they know this? From (Amos 3, 7) For the Lord Eternal will do nothing, unless He has revealed His secret unto His servants the prophets. But perhaps the decree was changed by Heaven? If it were so, all the prophets would be notified. But was not such the case with Jonah, who was not notified [that the decree was changed]? There was the prophecy: Nineveh will be overthrown, of which he did not understand whether it means to good [to be turned over from evil to righteousness], or to bad [it will be destroyed]. He who disobeys a prophet from mere soft-heartedness. But whence is one aware [that he is a true prophet], that he should be punished? In case he gives him a sign. But was not Michah punished for disobeying the prophet, although he did not give any sign? With him who has long been recognized as a true prophet it is different, [it does not require a sign], for if the case were not so, how could Isaac have trusted his father [that his prophecy was a true one], and also, how could they rely upon Elijah on Mount Carmel, [who commanded them to sacrifice outside of Jerusalem, which was prohibited by the Scripture]? Hence, because they were recognized prophets, it is different.
(Gen. 22, 1) And it came to pass after these things, that God did tempt Abraham. After what? R. Jochanan said in the name of R. Jose b. Zemra: After the words of the Satan concerning which is written (Ib. 21, 8) And the child grew, and was weaned, etc. Satan said before the Holy One, praised be He! "Sovereign of the Universe, Thou hast favored this old man with an offspring at his hundredth birthday, and from all the great meals which he prepared for the people he did not sacrifice for Thee even one dove or pigeon." And he was answered: "Does he not prepare all this only for the sake of his son? If I would tell him to sacrifice his son to Me, he would do it immediately." Hence God tempted Abraham. And he said: Take (na), thy son, etc. R. Simon b. Aba said: "The expression na means a request. This is similar to the fable of a frail king who had to fight many wars, and who had one hero who was victorious in all of them. Finally a war was declared against the same king by a king with a very strong army, and he said to the hero: 'I pray thee be victorious also in this war; people shall not say that the former wars were not worthy of cousideration.' So the Holy One, praised be He! said to Abraham: 'I proved thee with many temptations, and thou withstood all of them. I request thee withstand also this temptation, in order people shall not say that the former were not worthy of consideration." Thy son. But Abraham said: "I have two sons." Thy only one. But Abraham said: "Both of them are the only ones to their mothers," whom thou lovest, "but I love both of them," even Isaac. And why so many words? For the purpose that he shall not become insane from such a sudden command.
Satan preceded him on the way, saying (Job 4, 2-6) If we essay to address a few words to thee, wilt thou be wearied… . Behold, thou hast (ere this) corrected many, and weak hands thou wast wont to strengthen. Him that stumbled, thy words used to uphold, and to sinking knees thou gavest vigor. Yet now, when it cometh to thee, thou art wearied; it toucheth even thee, and thou art terrified. And Abraham answered him (Ps. 26, 11) But as for me, I will walk in my integrity. And Satan said again (Job. 4) Is not then thy fear of God a stupidity? And Abraham answered: (Ib.) Remember, who ever perished being innocent. When Satan saw that Abraham did not listen to him, he said to him: (Ib. 12) But to me a word came by stealth. "I have heard from behind the [heavenly] curtain that a ram will be for a burnt-offering, but not Isaac a burnt offering." Abraham remarked: "This is the punishment of liars, that even when they tell the truth, nobody believes them." R. Levi, however, said: ["The above-cited verse, after these things, means] after the exchange of words between Ismael and Isaac. Ismael said to Isaac: 'I am greater than thee in performing the commandments of the Lord, as I was circumcised when I was thirteen years of age, and thou when thou wert only eight days.' To which Isaac answered: 'Thou art proud against me because thou hast offered only one member of thy body; if the Holy One, praised be He! should command me to sacrifice my whole body to Him I would do it immediately,' hence, and God tempted Abraham."