Many today would affirm a stern rebuke to kabalistic pretenders: "The pretending to extraordinary revelations and gifts of Ruach Hakodesh [Divine Spirit] is a horrid thing, a very horrid thing."
What is the reason ? Simply because, in history, miracles have come to signify the additional revelation of qualitatively new doctrines, principally, in Torah. To claim a revelation or a miracle represents an attempt, essentially, to add new content to the Torah.
The modern conflict over the cessation of miraculous gifts has antecedents as old as the fairly sophisticated arguments of Talmud. But the cessationist doctrine found its classic expression in these ways 1) The essential role of the miraculous is to accredit normative Torah doctrine and its bearers. 2) While God may providentially act in unusual, even striking ways, true miracles are limited to epochs of special divine revelation, i.e., those within the Torah and prophets period. 3) Miracles are judged by the doctrines they purport to accredit: if the doctrines are false, or alter authentic Torah doctrines, their accompanying miracles are necessarily counterfeit.
The role of miracles in the religious Jewish world is universality in order to add doctrines to Torah and to promote some kind of idol worship of some religious mad man. The trouble is not the Sitra Achra--miracles from the Dark Side but rather miracles from the Intermediate Zone which is a mixture of good and evil.The fact that it has good in it makes it hard to discern.
I do not want to seem too dogmatic about the basic world view of Torah. Rather it is when the world view of Torah is replaced by a completely foreign ideology of worship of people and then they call that "Torah," then I get riled up. In any case, I am happy to express these ideas here to give clarity to why the Gra signed the excommunication חרם. I mentioned this before but here I gave a little bit of insight I hope to why he signed it.
