In our parsha, Moshe Rabbeinu tells Bnei Yisrael about the phenomenon of a false prophet: “If there should stand up in your midst a prophet or a dreamer of a dream, and he will produce to you a sign or a wonder, and the sign or the wonder comes about, of which he spoke to you, saying, ‘Let us follow gods of others that you did not know and we shall worship them!’—do not hearken to the words of that prophet or to that dreamer of a dream, for Hashem, your God, is testing you to know whether you love Hashem, your God, with all your heart and with all your soul … And that prophet and that dreamer of a dream shall be put to death, for he had spoken perversion against Hashem, your God—Who takes you out of the land of Egypt … ”
It seems, perhaps, that the phenomenon of a false prophet was a test of Bnei Yisrael’s faith in Hashem. Indeed, this false prophet may have even produced a “sign” or a “wonder,” and Rashi seems to opine that a “sign” refers to him producing a supernatural event in heaven, and a “wonder” refers to a miraculous event on earth, while Ramban seems to opine that this false prophet foretells the future, and his prediction of the given sign or wonder he relates actually comes about. Either way, this could show how difficult the test of the false prophet was.Additionally, the Gemara (Sanhedrin 90) quotes R’ Akiva who holds that the false prophet the Torah discusses is someone who was originally a true prophet and who performed a sign at the time of his verification as a prophet, but then later became a false prophet. Given that this false prophet may have even once been a legitimate prophet perhaps makes this test all the more challenging to one’s faith.
Rav Eliyahu Dessler notes that although this test of the false prophet is a very difficult test, and is a phenomenon that boggles the mind, leaving one unable to intellectually understand it, the Torah nevertheless provides a way to overcome it. Indeed, it was stated above, “For Hashem, your God, is testing you to know whether you love Hashem, your God, with all your heart and with all your soul,” which—as Rav Dessler seems to explain—teaches us that by loving Hashem one is able to remain faithful to Him even in such circumstances where one witnesses matters that seem to go totally against his ability of understanding (see Michtav M’Eliyahu 2, p. 119).
This can perhaps teach us that loving Hashem can enable one to perceive the truth and provide one with the strength to overcome even the more difficult spiritual tests and to remain tough and unwavering despite encountering situations that may have the potential to challenge one’s faith and adherence to Hashem’s will.
Ramban comments that, “Scripture commanded that under no circumstances should we listen to one who prophesies in God’s name to worship a false god, and [that] we should not pay attention to the signs and wonders he performs. And it states the reason: Because upon the Exodus from Egypt—which was an actual event, not a vision and not a mental image—we became aware that ‘the earth is Hashem’s,’ [i.e., that] He is the Originator [of the world ex nihilo], and the One Who desires [and cares about the course of events on earth] and Who is all powerful [to control them], and [that] there is no God beside Him. And [furthermore], we became aware from the assembly at Mt. Sinai that ‘face to face’ [God] commanded us to go in this path—[i.e.,] that we should not worship at all anything other than Him … ”
Rav Henach Leibowitz points out that Ramban here is essentially teaching us that it becomes intellectually compelling to not listen to a false prophet because the exodus from Egypt made us aware that the earth is Hashem’s, and the experience at Mt. Sinai made us aware that ‘face to face’ [God] commanded us to go in this path—[i.e.,] that we should not worship at all anything other than Him.
Based on this, Rav Leibowitz asks the following: The Torah states, “For Hashem, your God, is testing you to know whether you love Hashem, your God,” which implies that if you don’t listen to a false prophet, this is a clear proof that you love Hashem; and if not for this love of Hashem, one would have listened to this false prophet. However, based on Ramban, this seems to pose a difficulty, for why would one listen to the false prophet if he lacks love of Hashem? After all, didn’t Ramban essentially teach that the experience of the Exodus and of Mt. Sinai will intellectually compel us to not listen to the false prophet?!
Rav Leibowitz seems to explain that if not for having love of Hashem, Bnei Yisrael would not have realized that it is intellectually compelling that this false prophet’s prophecy is false. For due to being greatly blown away from this false prophet’s demonstration, their intellect would have become clouded and they therefore would not have necessarily realized that his prophecy is false; and even if they were God-fearing people, they still would have listened to the false prophet since they would mistakenly think that his words are true. But if they would have love of Hashem, then their love of Him would help stir them up and ponder the matter well until they realize that it is, indeed, intellectually compelling to not listen to the false prophet. This teaches us that fear of God alone may not necessarily prevent a person from commiting severe transgressions in those times when his mind is clouded since he may not recognize what is right and what is wrong. Likewise, Chazal teach us that a strong desire for something can cloud one’s mind. Here too, it would emerge that fear of God alone may not necessarily help to overcome a strong desire for something wrong, since a strong desire can cloud one’s intellect, and fear of God alone does not necessarily help one whose mind is clouded (see Chidushei HaLev, Re’eh).
This may highlight the importance of developing love of Hashem, for we can perhaps learn from here that its absence can potentially make one susceptible, whereas its presence may provide one with the toughness and fortitude to overcome the temptations and tests that may arise and give one the ability to perceive the truth in spiritually challenging matters.
Binyamin is a graduate of Yeshivas Rabbeinu Yitzchak Elchanan, and Wurzweiler School of Social Work.
