One of the most complex theological and legal challenges arises when an individual possessing spiritual charisma or predictive abilities uses these talents to lead the people away from their faith. The primary approach among commentators is that such a figure merely pretends to be a prophet, falsely claiming that God or His messenger spoke to him while awake or in a dream [רמב״ן, אבן עזרא, רלב״ג, רבנו בחיי]. However, other perspectives suggest this might be a person with a natural spiritual capacity to see hidden things and know the future, even if he is not a true prophet [רמב״ן, מלבי״ם, ביאור שטיינזלץ], or someone who stole prophetic words from a genuine prophet to lend credibility to his lies [אבן עזרא]. A contrasting view argues that this individual may have actually started as an established, true prophet, but eventually became corrupted and turned into a false one [רש״י, אור החיים, שפתי כהן, אברבנאל]. The specific mention of visions experienced during sleep serves to emphasize a critical point: even if his level of prophecy is inferior to that of Moses, who prophesied while fully awake, and he only receives messages in a state of slumber, he is still subject to the severe judgment of an inciter [העמק דבר, מלבי״ם, אדרת אליהו].
To validate his deceptive message, this individual employs various miraculous means. Commentators offer different ways to understand the distinct types of proof he might present. One approach distinguishes these acts based on time and nature. A sign refers to a future event that the prophet predicts; when it naturally comes to pass, his words appear true. A wonder, on the other hand, is a dramatic and immediate suspension of the laws of nature, a sublime act performed on the spot to seduce the hearts of the onlookers [רמב״ן, רבנו בחיי, הכתב והקבלה, ביאור יש״ר, אדרת אליהו]. A second approach divides these phenomena by location, suggesting that signs occur in the sky while wonders take place on earth [רש״י, גור אריה, משכיל לדוד, ברטנורא]. Furthermore, the terms are sometimes used interchangeably for the exact same event, depending entirely on the perspective of the observer [מלבי״ם].
The ability of a deceiver to produce genuine supernatural or predictive phenomena raises a profound theological question: why does God grant power and authority to a false prophet to justify his lies? The commentators agree that this is permitted strictly as a test. God allows the prediction or miracle to materialize to test the Israelites, revealing whether they truly love Him with all their heart, even when sensory reality presents an overwhelming temptation to stray from the truth [רש״י, מזרחי, רבנו בחיי, אלשיך]. According to some, God does not actually alter the fundamental laws of nature for the sake of a wicked person. Instead, He simply allows natural occurrences or astrological predictions to unfold precisely as He designed them in His world, choosing not to intervene and cancel them, thereby presenting the nation with a profound test of faith [אברבנאל].
The ultimate goal of this inciting prophet is to uproot faith entirely. The primary approach among commentators is that this refers to a prophet who calls the people to worship idols, even if he demands it only temporarily, or if he claims that God Himself commanded the worship of another deity as a partner [רמב״ן, טור הארוך]. Others broaden this scope, explaining that the prohibition to listen to him applies if he attempts to permanently uproot any Commandment from the Torah [רש״ר הירש]. Yet, a careful distinction is made between permanently abolishing a Commandment and issuing a temporary directive. If an established, true prophet temporarily instructs the people to violate a Commandment in order to bring them back to the right path, he must be obeyed. However, if he calls for idolatry, he must be completely ignored under all circumstances [אור החיים, צאינה וראינה, אברבנאל]. The demand for a miraculous proof is necessary because a prophet comes to introduce something new, unlike a standard court that rules based on established law [תורה תמימה]. Furthermore, the true test of a prophet lies in the fulfillment of his words. A prophecy of good must materialize completely to validate his mission. Conversely, a prophecy of doom that fails to occur does not brand him a false prophet, as it is always possible that the people repented and God mercifully canceled the decree [רבנו בחיי, צאינה וראינה].
Ultimately, the central lesson is that faith in God does not rest upon miracles and wonders. The unequivocal, collective experience at Mount Sinai, where the entire nation heard the voice of God face to face, permanently overrides any miraculous feat performed by a single individual. Consequently, the people are commanded to completely disregard any vision, dream, or miracle that contradicts that foundational revelation [טור הארוך, צרור המור, שפתי כהן, אברבנאל].