A Taste of Torah in Honor of Shabbat
by Rabbi Avi Weiss

Parshat Re'eh
30 Av 5758/ August 21-22, 1998


While a prophet may not change Torah law, he may overide it temporarily. Except for idolatry.  No prophet may advocate idol worship no matter the circumstances. If he does he is considered a navi sheker--a false prophet--even if he's able to perform miracles (Deuteronomy 13:2-6)

The obvious question is how can a false prophet have the ability to perform miracles?  Several answers are offered.

Rabbi Akiva contends that when the Torah speaks of this prophet performing miracles, the prophet was then a true one. Only later did he deflect to the wrong path. Once becoming a false prophet he is no longer able to perform miracles. (Sanhedrin 90a)

The message: notwithstanding one's achievement or spiritual level there is always the possibility of failing.  Rabbi Akiva's comment may be predicated on his life experiences. Having risen from illiteracy to become the rabbi's rabbi he understood that people can dramatically change--for the better or for the worse.

Two other comments ought be mentioned.  Rambam argues that the false prophet may  perform what on its face appears to be miracles but in fact are not. What one sees is nothing less than a deception.  In Rambam's words: "And we may be sure that those signs [brought about by the false prophets] were performed with trickery and sorcery. (Rambam, Code, Fundamentals of the Torah, 8: 3)

Ramban disagrees.  What one sees may have occured.  When considering that most human beings use only a small portion of their brain it follows that this false prophet may have   mastered how to use a slightly larger portion which allows him to perform the supernatural.  The talent to use the mind more fully  than others, and perform miracles is not proof that one is a true prophet. (See Nachmanides Deuteronomy 18:9)

This disagreement between Rambam and Ramban follows their pattern of discourse. Rambam was a rationalist.  He therefore could not entertain that a false prophet could do the miraculous--it's a deception.  Ramban on the other hand, was of the mystical bent.  The false prophet can perform the supernatural--but so what?  Some people have that ability.  It's not enough to prove you're authentic.

Still, what Rambam and Ramban have in common is that miracles (or acts that appear miraculous) are not the criteria to prove a prophet is truthful. In this sense Judaism differs dramatically from Christianity.  In Christianity miracles are of primary importance.  This is not so in Jewish tradition.  In the words of Moses Mendelssohn: "According to the laws of my faith, miraculous acts are no touchstone of truth and a miracle cannot be accepted with moral certainty as evidence that a prophet has been sent by God." To this, Nechama Leibowitz, who presents Mendelsohn's words, adds," It is . . . the content of the prophet's message which is the decsivive factor and if it violates the principles enunciated in the Torah we must not give it credence."

This concept may be well worth remembering especially as the month of Elul, the thirty days of introspection before the High holydays begins.  Who we are, how one speaks, what one does is far more important than any external act. Substance outweighs glitz.

SHABBAT SHALOM

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Rabbi Avi Weiss, Hebrew Institute of Riverdale
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