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DEUTERONOMY — 18:22 prophet

DEUT934 On any given matter, how can we know what the will of God is? A number of the biblical leaders simply asked God and received what were, to their minds, clear and dependable answers. (See, for example, Leviticus 24:10-23 and Numbers 15:32-36, 27:1-11). Already in biblical times, though, people were not sure how to distinguish a true prophet from a false one, for absolutely anyone could claim that a given position was not only his or her own opinion but was rather a message from God. This was not just a theoretical possibility; Jeremiah, in particular, complains often and bitterly of an abundance of false prophets misleading the people. [Jeremiah 6:13-15, 14:4, 23:23-40, 27:9-18, 28:1-17, and 29:21-32. To make matters worse yet, a true prophet might be misled by a false one (1 Kings 13), and a false prophet might even be inspired by God to deceive and entice Israel (1 Kings 22:21ff. God might even seduce a true prophet to deliver a false message (Ezekiel 14:9-11).] The Book of Deuteronomy twice tries to suggest a way to discern the difference between true and false prophets, once claiming that true prophets are known by their ability to predict what will happen (Deuteronomy 18:9-22) and the other time proclaiming that true prophets are those who simply reinforce their traditional adherence to God (Deuteronomy 13:1-6). But the latter criterion reduces prophets to good preachers, for no true prophet, by that measure, can tell us anything new. Moreover, although the biblical prophets certainly do not suggest that Jews worship other Gods, a number of them do announced new rules. 23 The other criterion for true prophecy-- that the prophet foretells events correctly-- also fails as a test, for according to the Bible's own testimony, several of the prophets accepted as true predict things that do not come to be. 24 [Continued at [[EXOD350]] Exodus 20:1 all DORFFDRAG 41-2].

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DEUTERONOMY — 19:6 anger

DEUT936 The Torah does acknowledge and empathizes with the anger and feelings of revenge by the aggrieved relatives. First, if the accidental killer ever leaves the city of refuge (illegally, before the death of the Kohen Gadol), then the relatives are allowed to kill him with impunity [this verse]. In addition, after the person has been judged to be an accidental killer and is on his way to the city of refuge, the Talmud understands the great anger of the relatives and is afraid that the relatives may try to kill that accidental killer on his way to the city of refuge. Therefore, the court appoints two Torah scholars to accompany the accidental killer to the city, in case they meet up with the relatives of the victim. As they attempt to calm down the relatives seeking revenge, the Torah scholars attempt to convince them not to act illegally and kill that person then and there (Makkot 10b). When the Kohen Gadol dies after many years and the entire people mourn his death, it is hoped that this public mourning and the effect of time will overcome the relative's desire for revenge. Maimonides explains all of these laws in detail, which demonstrate Judaism's great sensitivity towards the feelings of one who seeks revenge (Maimonides, Hilchot Rotze'ach 5:7-11).

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DEUTERONOMY — 19:9 all

DEUT938 … the intelligent reader will be able to appreciate that the holy virtue of chesed is of such supreme importance that the entire Torah is pervaded by it. How tenaciously should one cling to this holy trait and not weaken his hold of it all the days of his life on earth! In this connection the Torah states [this verse]: "to walk in His ways all the days"--meaning that one should not be satisfied with the occasional performance of an act of chesed once a month or once a week… It is also necessary to be familiar with the laws governing the exercise of this virtue…

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DEUTERONOMY — 19:9 days

DEUT939 We must do chesed every single day of our lives. The Chafetz Chayim notes that the Torah stresses that we must walk in God's ways all the days. The Sages explain that walking in God's ways means that we must emulate Him by bestowing kindness and being compassionate. Some people mistakenly think that if they do someone a favor, especially a major one, they have fulfilled their obligation to do chesed for the next few weeks. Therefore, the Torah stresses that the obligation of chesed is all the days. Every single day of our lives we must go out of our way do someone a favor. (Ahavas Chesed, ch. 12)

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