Rabbis do not claim to be prophets, speaking divine words that others must accept. Instead, they voluntarily engage in vigorous debate, “iron sharpening iron.” Again and again in our tradition we see two or three or more rabbis voicing their interpretations. “Rabbi Yudan says . . . Rabbi Judah says . . . Rabbi Nehemiah says . . .” (Song of Songs Rabbah). And we are left not with the monotone of one voice but the harmony of several voices that taken together express multiple aspects of the scripture verses under discussion.

This leads us to another question—if the rabbis are not prophets, then how can their words ever be considered “words of the living God” even when they are all added together? How can the words of the very human Houses of Hillel and Shammai, or the words of Rabbi Yudan and Rabbi Judah and Rabbi Nehemiah, become more than human?

This question surfaces two crucial issues: (1) it is absolutely true that the words of the rabbis are completely human, but also (2) it is equally true that the same God who “dwells in the praises of his people” (Psa 22:3) can also dwell in their human dialog when that dialog is focused on the things of God and conducted for the sake of God. This is no guarantee of infallibility, just recognition that human discussion can also be inhabited by God when it promotes the purposes of God.

As we discuss the things of God, it is vital that we remember that we are not prophets. We see “through a glass darkly” (1 Cor 13:12). Even when we speak of holy things, our words remain very human and very fallible. But may the same God who dwells in our worship also dwell in our conversation and even our debates.