Wishful Thinking and Prophetic Interpretation

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Wishful Thinking and Prophetic Interpretation
Last summer, my mom asked me to look through a bunch of random Jewish books in our possession to see which ones we should keep and which ones we should sell or give away. One of the books I found (and have no idea how we came to own) was called, Fascinating Torah Prophecies Currently Unfolding (1997). The contents are exactly what you’d expect from a book with that title – especially one with a teaser banner on the cover advertising “fascinating codes and more.” 
I found myself thinking of this book after reading R’ Yosef ibn Kaspi’s introduction to Sefer Yirmiyahu:

This prophet Yirmiyah also did what Yeshaya [did], mentioning at the beginning of his book the name and intent of its author. This prophet also informed us of the intent of his book by stating that his prophecies were from the time of Yoshiyahu until the end of the days of Tzidkiyahu, in whose days and era the Temple was destroyed. Therefore, note that this prophet doesn’t speak at all about the building of the Third Temple, which we undoubtedly yearn for today. This is clear, for he prophesied the destruction of the First Temple and the building of the Second Temple, as Yeshaya did. The general rule is that it is not at all appropriate to ascribe to any prophet a prophecy about the building of the Third Temple unless we first find written in his book a promise about the destruction of the Second Temple. Without a doubt, Yirmiyah did not strive to assure them about the destruction of the Second Temple, even though he undoubtedly alluded [to it] with hints, as Yeshayahu did – just as Moshe alluded to the destruction of the First Temple with hints that would not be grasped by the masses … someone who is an expert in these holy books will understand the truth of our words.

Ibn Kaspi’s “general rule” is not unanimous. Others maintain that prophets do prophesy beyond their stated range. Rashi, for instance, interprets “I shall yet build you, and you shall be built, O virgin of Israel” (Yirmiyahu 31:3) to mean: “You had two buildings made by men. Therefore, they were destroyed. Yet again, I, Myself, will build a third building which will be built forever.” Ibn Kaspi was aware of such views, which is why he stated his objections at the outset of his commentary.

Which side of the machlokess do I think is correct? I have no idea. Why not? Because, as Ibn Kaspi said, only “someone who is an expert in these holy books will understand the truth of our words,” and I am not an expert in prophetic exegesis. Not even close. I have heard it said in the name of Rabbi Joseph B. Soloveitchik that “we no longer know how to learn Neviim nowadays.” I was unable to track down a source or a context for this quotation, but I refuse to believe he meant that the ideas and mussar (rebuke) of the neviim is inaccessible to us. Instead, I assume he meant that we, unlike the medieval commentators, are unable to decipher the precise meanings of the prophecies in the Neviim portion of Tanach.

It is very easy for a person to think they’re deciphering cryptic prophecies with their mind when all they’re doing is engaging in wishful thinking with their imagination. Who wouldn’t want to find a message of hope in a pasuk from Sefer Yirmiyahu about yemos ha’Moshiach and the building of Bayis Shelishi? But that’s exactly the point: our interpretation of the neviim should not be guided by hope, but by our knowledge of how nevuah works and how the neviim wrote. Rashi did not interpret the aforementioned pasuk to be about Bayis Shelishi simply because he wanted it to be about yemos ha’Moshiach. His interpretation was guided by his understanding of the subject matter.

Lastly, we must remember the Rambam’s words (Hilchos Melachim u’Milchamos 12:2) about Messianic speculations:

Regarding all of these [details of the time of Moshiach] – no person knows how they will be until they happen, for these things were hidden even from the prophets, and there is no clear tradition from the Sages on these matters. Therefore, there is disagreement about them. Nevertheless, neither the order nor the details of these matters are an essential part of the religion. A person shouldn’t involve himself in the words of the aggados (homiletical teachings), nor should he spend time in the words of the midrashim which were stated about these topics, and he shouldn’t regard them as fundamental, for they do not bring a person to fear [of God] nor to love [of God]. 

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