The ancient rabbis grappled with these questions, poring over scripture to understand the nature of prophecy itself. Let's dive into their fascinating discussion, found in Vayikra Rabbah 6, a midrashic collection that interprets the Book of Leviticus.

Rabbi Simon starts us off with an intriguing observation. He points out that Be’eri, the father of the prophet Hosea, only prophesied two verses. So few, in fact, that they weren't enough to constitute their own book and were tacked onto Isaiah. These verses are "When they say to you" (Isaiah 8:19) and its counterpart (Isaiah 8:20). Interesting, right? Does the brevity of his prophecy somehow diminish Be’eri's status?

The discussion really takes off with Rabbi Yoḥanan. He proposes a fascinating rule: "Every prophet whose name is mentioned and the name of his father is mentioned, he is a prophet, son of a prophet. Every prophet whose name is mentioned and the name of his father is not mentioned, he is a prophet and his father is not a prophet." So, if we know both the prophet's and his father's names, we're dealing with a prophetic lineage. But if only the prophet's name is known, then the father wasn't a prophet himself.

Rabbi Elazar, citing Rabbi Yosei ben Zimra, brings evidence from Ezra 5:1: "Zechariah son of Ido, prophets…prophesied." The plural "prophets" implies that both Zechariah and his father Ido were prophets.

But it's never that simple, is it? The Rabbis offer a counter-argument, drawing from Amos 7:14. Amos tells Amatzya, "I am not a prophet, and not the son of a prophet." The Rabbis argue that just as Amos denied being a prophet even though he was, so too, his father denied being a prophet even though he was. So, whether the father is mentioned or not, he could still be a prophet!

To further complicate things, the text points out a seeming contradiction in how Isaiah is described. In II Kings 20:1, he's "Isaiah son of Amotz the prophet," while in II Kings 19:2, he's "Isaiah the prophet, son of Amotz." The resolution? He was a prophet, son of a prophet, regardless of how it's phrased.

Then, the discussion shifts to interpreting Isaiah 8:19: "Should a people not seek its own God?" The Rabbis understand this as each nation worshipping its own god. "Hametzaftzefim" – these are those who chirp (diviners). "Vehamagim" – these are those who roar (soothsayers).

Rabbi Levi offers a powerful parable to explain the latter part of the verse, "On behalf of the living to the dead." Imagine someone who lost their son and starts searching for him among the graves. A wise person points out the absurdity: "Your son whom you lost, is he alive or dead?…You fool! It is the way of the dead to be inquired about among the living, but are the living inquired about among the dead?" Similarly, we should seek guidance from the living God, not from lifeless idols. As Jeremiah 10:10 states, "The Lord God is truth." Rabbi Avin explains that truth is that God is the living God and King of the universe. In contrast, the gods of the idolaters are dead, as Psalms 115:5–6 describes: "They have mouths, but cannot speak. They have eyes, but cannot see. They have ears, but cannot hear."

The passage then delves into Isaiah 8:20, "By the Torah and by the testimony." The Torah warns us about matters that have "no dawn." Rabbi Yoḥanan says that God tells Israel to tell the idolaters that idolatry has no dawn, like an object that gives no light. Reish Lakish adds that if idolatry can't illuminate itself, how can it illuminate others?

Rabbi Abba bar Kahana connects this to the darkness that plagued Egypt (Exodus 10:22). He contrasts this darkness with the Torah, which was given amidst darkness (Deuteronomy 5:20). The nations who didn't receive the Torah are shrouded in darkness (Isaiah 60:2), while Israel, who embraced it, will have God's light shine upon them (also Isaiah 60:2).

It's a powerful image, isn't it? This passage isn't just about the lineage of prophets or the interpretation of verses. It's about choosing life over death, light over darkness, and the enduring power of the Torah to illuminate our path. It reminds us that true guidance comes from the living God, not from lifeless idols or empty practices. Where do you seek your light?