1. The Torah’s Laws of Prophecy and False Prophets
The parsha of Shoftim discusses the concept of prophecy and the role of prophets among the Jewish people. The Torah states, Navi akim lachem mikerev acheyhem kamocha—“I will establish a prophet for them from among their brethren, like you [Moshe].” This is the foundation for the existence of prophecy in Judaism and the obligation to heed a prophet’s words. Hashem says, V’nosati devorai b’fiv—“I will put My words in his mouth,” meaning the prophet will convey Hashem’s message to the people. However, the Torah also warns about false prophets. If someone claims to speak in Hashem’s name but says something Hashem did not command, or prophesies in the name of other gods, that person is considered a navi sheker—a false prophet—and must not be listened to. The Torah provides a test: if a prophet predicts an event “in Hashem’s name” and it does not come to pass, then it is clear that Hashem did not speak through him.2. How Do We Know If a Prophet Is Genuine?
The Torah anticipates our question: “How will we know if a prophecy is truly from Hashem?” The answer given is practical: if a prophet makes a prediction in Hashem’s name and it does not materialize, then he is not a true prophet. This system ensures that prophecy cannot be faked by mere trickery or sorcery. Yet, there is an important nuance: sometimes individuals can perform wonders using magic or deception. Therefore, our trust in prophecy is ultimately rooted in the Torah’s commandment itself—it is a mitzvah to listen to an established prophet who has proven himself through both his character and his fulfillment of predictions.3. Rambam’s Approach: Why Do We Believe Moshe Rabbeinu?
The Rambam (Maimonides) addresses why we believe Moshe Rabbeinu above all other prophets. He explains that our belief in Moshe does not stem from miracles or signs he performed. Miracles alone are never absolute proof, as they could theoretically be achieved through sorcery or illusion. Instead, our faith in Moshe Rabbeinu comes from maamad Har Sinai—the standing at Mount Sinai—where the entire Jewish nation witnessed Hashem speaking directly to Moshe. We saw it with our own eyes and heard it with our own ears: “Face to face God spoke with you.” This mass revelation serves as irrefutable testimony for all generations.4. The Uniqueness of Jewish Tradition and National Revelation
Unlike other religions that rely on individual claims of revelation, Judaism bases its authenticity on national experience. Two million people witnessed the giving of the Torah at Sinai, and this tradition has been passed down unchanged through generations. Even today, all Sifrei Torah—Torah scrolls—around the world are virtually identical, with only one minor textual question across thousands of scrolls. This consistency underscores that our tradition was never fabricated by an individual but was experienced collectively by an entire nation. The Rambam emphasizes that this collective experience forms the basis for our unwavering belief in Moshe Rabbeinu and the truth of Torah.5. Faith Beyond Obedience: Internalizing Belief
While it is important to follow what the Torah commands simply because it is Hashem’s word, Rambam encourages us to go further—to internalize this belief until it becomes real and tangible within us. It should not just be rote obedience based on what parents or teachers have told us but should be felt deeply as truth. If we only believe because we are told to do so, there may always be some hesitation or doubt. True emunah means feeling convinced in both mind and heart that what we received at Sinai was genuine and unbroken throughout history.6. Prophecy Versus Contradiction: Limits on Belief
Rambam also clarifies that if any future prophet attempts to contradict Moshe Rabbeinu or any part of Torah received at Sinai—even if accompanied by miracles—we do not listen to him. Our acceptance of Moshe’s prophecy is based on direct national experience rather than signs or wonders that could be faked. This principle protected Judaism from later movements claiming new revelations that contradicted Torah law (such as Christianity). No miracle can override what was witnessed by all at Sinai.7. Witnesses in Halacha and Spiritual Renewal During Elul
The next section discusses witnesses (eidim) as described in Shoftim and their dual roles: verifying facts (such as debts) or effecting change (such as marriage). For example, two witnesses are required for a valid marriage ceremony (kiddushin). Without witnesses present, no halachic marriage takes place. This idea connects spiritually during Elul—a time likened to renewing vows with Hashem before Rosh Hashanah. Just as witnesses are needed for marriage commitments between people, so too do we reaffirm our commitment to Hashem during Elul through introspection and teshuvah—repentance. Elul is described as “HaMelech basadeh”—“the King is in the field.” During this month, Hashem is more accessible than ever before Rosh Hashanah when He sits on His throne as Judge. Now is when we can approach Him easily without barriers.8. Faith Amid Tragedy and Hope for Redemption
Personal stories were shared about faith during difficult times—citing families who suffered tragic loss yet maintained their trust in Hashem despite not understanding His ways. A story from the Baal Shem Tov illustrates how hidden spiritual reasons may underlie even painful events. Ultimately, we pray for revealed goodness (chesed nigleh) rather than hidden kindnesses—a year filled with health, happiness, long life, open blessings for ourselves and all Israel. May we merit soon to greet Mashiach Tzidkeinu—the righteous redeemer—and see all suffering end with redemption from exile. Thank you all for participating in this week’s class! Wishing everyone a good week ahead filled with blessing and inspiration.(End of shiur content.)