We often picture them as these larger-than-life figures, effortlessly delivering divine messages. But what if it wasn't that simple? What if accepting the role of prophet meant accepting hardship, even abuse?
The ancient collection of rabbinic sermons known as Vayikra Rabbah, in its tenth section, gives us a glimpse into just that. It tells a story, attributed to Rabbi Azarya in the name of Rabbi Yehuda bar Simon, that reimagines the moment the prophet Isaiah received his calling.
It all starts with Isaiah in his study hall, minding his own business, when he overhears God's call: "Whom shall I send, and who will go for us?" (Isaiah 6:8). God, according to this midrash, or interpretation, had already sent other prophets. Micah, for example, was sent, and what did the people do? They struck him on the cheek! As it says, "With a rod they strike on the cheek" (Micah 4:14). Then there was Amos. Rabbi Pinḥas tells us that his name, Amos, is related to the Hebrew word amus, meaning "cumbrous," because he was considered slow of speech.
So, God asks again, "Whom shall I send and who will go for us?" And Isaiah, bless his heart, steps up. "Here I am, send me" (Isaiah 6:8).
But here's where it gets interesting. God doesn't just say, "Great, pack your bags!" Instead, God lays out the terms: "Isaiah, My children, they are troublesome and insubordinate. If you accept upon yourself to be demeaned and to be stricken by My children, you will go on My mission, but if not, you will not go on My mission."
In other words, are you willing to be rejected, scorned, even physically harmed by the very people you're trying to help?
Isaiah, incredibly, agrees. He says, "I am willing to accept this condition; 'I gave my body to those who smite and my cheeks to those who pluck' (Isaiah 50:6). But I am not worthy to go on a mission to Your children.”
It's a powerful moment of humility. Isaiah is willing to endure suffering, but he still feels unworthy.
God responds with reassurance: "Isaiah, 'you love righteousness,' you love to vindicate My children; 'and detest wickedness,' you detest condemning them. 'Therefore, God your God, has anointed you.'"
And then, God reveals something truly special. "What is 'over your counterparts'?" God asks. The answer? Unlike other prophets who received their prophetic inspiration from other prophets – think of Elijah and Elisha, where "The spirit of Elijah has rested upon Elisha" (II Kings 2:15) – Isaiah will receive his directly from God. "The spirit of the Lord God is upon me, because the Lord has anointed..." (Isaiah 61:1).
Moreover, as the midrash continues, all the other prophets prophesy simple prophecies, but Isaiah will receive "compound prophecies of consolation." The text then strings together a series of comforting prophecies found in the Book of Isaiah itself: "Awaken, awaken," "Comfort, comfort My people" (Isaiah 40:1), and so on.
What does this all mean? It suggests that prophecy isn't just about delivering messages. It's about empathy, about being willing to suffer alongside those you're trying to reach. It's about loving righteousness and hating wickedness, even when it's difficult. It’s about a direct line to the Divine, unmediated and intensely personal. And sometimes, it's about offering comfort, even when the world seems bleak.
This passage from Vayikra Rabbah, based on interpretations from Isaiah, reminds us that true leadership, true service, often requires sacrifice. It forces us to ask ourselves: how far are we willing to go to make a difference, to bring a message of hope and healing to a world that desperately needs it?