דברים, פרק י״ג, פסוק ג׳

A profound crisis of faith arises when an individual presents undeniable proof—whether by accurately predicting the future or by performing supernatural miracles that alter the laws of nature—and uses it to incite people toward idolatry. The ultimate goal behind the prophet's words and actions is to draw the nation away from God [שד״ל, חזקוני].

A central dilemma naturally emerges: how can a false prophet successfully perform miracles or foresee what is yet to come? Commentators offer several explanations for this phenomenon. One perspective suggests that God occasionally grants temporary power to sorcery, impure spirits, or forces of nature specifically to test the people's loyalty [רשב״ם, בכור שור, תורה תמימה בשם ר׳ יוסי הגלילי]. Conversely, another approach entirely rejects the idea that God would perform a miracle for a false prophet. Instead, this individual was originally a genuine prophet whose early miracles were truly from God. Over time, he became corrupt and transformed into a false prophet, weaponizing his established credibility to mislead the public. God permitted his initial genuine prophecy precisely to set the stage for this future test of faith [רא״ש, פענח רזא, הדר זקנים, חזקוני, בכור שור, תורה תמימה בשם ר׳ עקיבא]. Other interpretations propose that the prophet relies on mere illusions and witchcraft, or steals a genuine prophecy from another and falsely attributes it to an idol [חזקוני, רא״ש, בכור שור]. It is also possible that the scenario is entirely theoretical; even if an impossible miracle were to somehow occur, the people must still refuse to listen [מלבי״ם].

The temptation to follow such a figure stems from his claim to possess secret knowledge of hidden forces that can assist people in times of distress [העמק דבר], or from his promise to bring about necessary changes and repairs to the world [ביאור שטיינזלץ]. The prophet urges the people to actively worship these forces in order to gain practical benefits [העמק דבר].

In response to this seduction, Moses interjects with a direct warning, emphasizing that these foreign gods are completely unknown to the people [שד״ל, ביאור יש״ר]. He stresses that there is absolutely no logical, natural, or sensory evidence for their existence [ספורנו, רש״ר הירש], nor has any true divine power ever been experienced through them [שד״ל]. This caution is particularly directed toward the worship of distant deities. While the nation is familiar with the idols of their immediate surroundings and knows them to be powerless, the mystery shrouding unfamiliar, faraway gods might trick them into believing these foreign entities possess real power [אדרת אליהו].

Ultimately, the overarching message is that the Torah given at Sinai is eternal and unalterable. Any attempt to leverage miracles or supernatural wonders to establish a new religion or to uproot the Commandment is absolute proof of deception. Such attempts must be uncompromisingly rejected on the spot [תורה תמימה].