1. Moshe’s Warning Against Sorcery
In this week’s parsha, Moshe Rabbeinu tells the Jewish people not to turn to various types of sorcerers or fortune tellers. These practices, which involve seeking knowledge of the future through supernatural means, are designated for the nations of the world. For the Jewish people, Hashem has provided a different path: He has given them prophets and the high priest with the cheshen—the breastplate. Inside the cheshen was a special parchment known as the urim v’tumim—the means by which answers were given to questions posed by the nation.
When guidance was needed, answers would come either through a prophet or through the urim v’tumim. This direct connection to Hashem set Bnei Yisrael apart from other nations who relied on divination and sorcery.
2. The Test of a True Prophet
The Torah addresses a crucial question: how can we know if someone claiming to be a prophet is truly speaking in Hashem’s name? The simple test is whether their prophecy about future events comes true. If a prophet predicts something and it does not happen, that person is revealed as a false prophet.
This is what Rashi explains as the “litmus test” for prophecy: only someone whose predictions are fulfilled can be trusted as a true messenger of Hashem.
3. Historical Example: Dispute Among Prophets
Rashi brings an example from Jewish history after the destruction of the Beis HaMikdash and the exile from Eretz Yisrael. The exile happened in two stages: first, the ten tribes in the north were exiled, and then eleven years later, Yehuda and the rest of Israel followed.
During this period, there was significant dispute between prophets. Hanani ben Ezer prophesied that vessels taken from the Beis HaMikdash would soon return to Israel. In contrast, Yirmiyahu HaNavi (Jeremiah) declared that not only would those vessels not return quickly, but even those left behind would eventually be exiled as well. The truth would be determined by whose prophecy came to pass—and thus, who was truly speaking for Hashem.
4. Prophecy Versus Torah Law
Rashi adds another important rule: if a prophet claims to have received a message from Hashem that contradicts any law of the Torah—for example, saying that Shabbos should not be kept, or that tefillin—phylacteries should not be worn, or even advocating idol worship—we immediately know he is a false prophet. No one can claim divine authority to negate Torah commandments.
5. The Exception: Eliyahu at Mount Carmel
Yet there is an exception to this rule, illustrated by Eliyahu HaNavi (Elijah) at Mount Carmel. At that time, Bnei Yisrael were torn between worshipping Hashem and worshipping Baal (idols). Eliyahu challenged them by setting up an altar—a bamah, which is normally forbidden outside Yerushalayim—to demonstrate publicly which offering Hashem would accept.
This was permitted because Eliyahu was already recognized as an established and accepted prophet whose legitimacy had been proven historically. In such rare cases, when there is an urgent need and it comes from an expert Navi who has been tested and accepted by Klal Yisrael, we may listen even if it involves temporarily setting aside certain mitzvos for a specific purpose.
6. Conclusion
The Torah provides both practical tests and clear boundaries regarding prophecy: fulfillment of predictions establishes legitimacy, but no prophecy may permanently override Torah law except in unique circumstances with established prophets like Eliyahu HaNavi. This ensures that our connection to Hashem remains pure and untainted by falsehood or confusion.