"If there shall come before you a false prophet or a dreamer
of dreams and he shall give to you a sign or a wonder, and
that sign or wonder come to pass of which he spoke to you,
saying: Let us go after other gods which you have not known
and let us serve them. You shall not hearken to the words of
that prophet or that dreamer of dreams, for Hashem your G-d
puts you to the test to know whether you love Hashem your G-d
with all your heart and with all your soul" (Devorim
13:4).
Hashem, Who orchestrates history in advance, warns against
the possible phenomenon, which was actually realized many
times in the course of generations when many of these events
turned into some of the most tragic episodes in the annals of
Jewish history. In the name of prophecy, false prophets led
the people astray from the true path of Hashem. In the very
name of prophecy, no less. Not only did they offer enticement
or present these and heretical demagoguery, but they even
sometimes launched a head on clash with the truth.
On the one side is the true prophecy of Moshe Rabbenu, and on
the opposite side, the terrible prophecy inciting against it.
Their presentations are not imaginary figments where the
falsehood is blatantly transparent, but a seemingly credible
sign and wonder. "Something new that he does before them that
is an aberration of nature, a supernatural act" (Ramban). "He
shall perform signs and wonders to verify his prophecy.
Wonders we have not heard of before" (Shemoneh Perokim
loRambam).
The Torah prepares the people emotionally for such an
eventuality, and guides us towards detecting and exposing the
clues of the falsehood. At the same time, it also explains
how and why such a shocking thing -- of a false prophecy
accompanied by signs and wonders in full public view -- can
even come about. The answer is: "Because Hashem is testing
you." This is a trial. When one is alert to the fact that he
is undergoing a test, it is far easier to hold one's own and
surmount it.
The Torah also delineates the purpose of the test: what it is
meant to prove. "To know whether you love Hashem your G-d
with all your heart and all your soul." Thus, if in last
week's parsha we were commanded "Love Hashem your G-d
with all your heart and all your soul," then what follows
immediately is the test to prove whether we truly do love Him
with all of our heart and soul. Is the measure of love for
Hashem being interpreted correctly and internalized
accordingly, or is it a mere rote verbalization?
We must understand why this test is meant to reflect the
extent of our love for Hashem. Is the test in the area of
love or, rather, as we might venture to think, in the aspect
of faith? Furthermore, even if someone has, G-d forbid,
stumbled and succumbed to believe a false prophecy
accompanied by signs and wonders that go contrary to nature
(that is, they are miraculous), does this mean that he no
longer loves Hashem? He may still love Hashem ardently, yet
he was just misled in the very name of Hashem!
That false prophet did not preach rebellion against Hashem;
on the contrary, he spoke in Hashem's name! In the name of
truth! This is what Hashem commands . . . It is possible
that the listener is of weak character and very gullible, and
such people do exist, but from there to the point of actually
being a true test of his love for Hashem -- is the distance
not very far?
The incisive answer which plumbs to the very core, is
provided by the Sforno: "For Hashem . . . is testing you --
for when you consider the one who speaks against your G-d as
your enemy, then you will be experienced when it comes to
those who truly love Him."
The test is not the extent of your measure of faith, but the
extent of your measure of love. And another aspect becomes
clear: A mother can never be persuaded to abandon her son and
embrace to her bosom a strangeling. Never! Why? Because a
mother is a mother. Her connection to her son is intertwined
with the very fabric of her being, ingrained in her heart and
soul. She is a generic mother and no signs, wonders or hocus
pocus can deceive or confound that love by an iota.
What of false prophets? Signs, miracles, omens? These count
for nothing. The crux of the issue is: do you love Hashem
with your whole heart and soul?
What is the meaning of speaking against Hashem, to go and
worship false gods? How is it conceivable to abandon Hashem,
to undermine all the tenets, the solid foundations of faith?
Where is the basic instinct? The gut feeling? If Hashem is
truly "yours," then you will instinctively, reflexively, turn
your backs with loathing upon anyone who even suggests
abandoning Him. You will abhor and shun him.
What role can signs and omens play? What impact can they
have, or what influence can they possibly exert? Be they what
they may, they are powerless when the inner bond repulses
with horror at the mere suggestion of such treachery! "When
you regard as your enemy anyone who speaks against your G-d,
then you will be tested and experienced before Him as His
faithful ones." This is the test of truth! The intellect can
be deceived or brainwashed, but not so the intrinsic, inborn,
natural love for Hashem in one's heart. One who loves will
rear up with abhorrence against any base enticement or
suggestion of treason.
This reaction need not come only at a suggestion for idolatry
but should raise our hackles at something far less. "The
prophet or dreamer of dreams who shall scheme to chip away at
the smallest corner, the finest point of halocho, will
rouse our antipathy against him and stop up our ears against
whatever he has to say. Woe unto him to even suggest anything
contrary to our beliefs or to dare speak against Hashem. He
may have thousands upon thousands of rationales to support
his words, but we will greet all of them with a firm: `You
shall not listen to the words of that prophet' " (Ramchal -
- Sefer Kinas Hashem Tzevokos). One who nurses a
wholesome love for Hashem in his heart becomes sensitized to
the point that he instinctively rears up against any sham or
deception, even when the discrepancy is as fine as a
hairsbreadth.
This is the secret code of our Torah leaders, who were also
the first to detect falseness, even when it was still cloaked
in deceptive sanctimoniousness, in the garment of pure
techeiles. They intuited the sham through their fine
sensitivity, and reared up against it, for they truly loved
Hashem with all their heart and in the fabric of their
soul.
