Mitzvah —
43
Not to listen to a false prophet
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לֹ֣א תִשְׁמַ֗ע אֶל־דִּבְרֵי֙ הַנָּבִ֣יא הַה֔וּא א֛וֹ אֶל־חוֹלֵ֥ם הַחֲל֖וֹם הַה֑וּא כִּ֣י מְנַסֶּ֞ה יְהֹוָ֤ה אֱלֹֽהֵיכֶם֙ אֶתְכֶ֔ם לָדַ֗עַת הֲיִשְׁכֶ֤ם אֹֽהֲבִים֙ אֶת־יְהֹוָ֣ה אֱלֹהֵיכֶ֔ם בְּכׇל־לְבַבְכֶ֖ם וּבְכׇל־נַפְשְׁכֶֽם׃ - פָּרָשַׁת רְאֵה
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Deuteronomy 13:4 - "you shall not heed the words of that prophet, or that dreamer of a dream; for the L-rd, your G-d, is testing you, to know whether you really love the L-rd, your G-d, with all your heart and with all your soul."
This Mitzvah's Summary
מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Idolatry – עֲבוֹדָה זָרָה
It is forbidden to heed, follow, or give credence to the words of a false prophet.
This mitzvah prohibits giving legitimacy to one who falsely claims prophecy, even if accompanied by signs or wonders. Rambam (Hilchot Avodat Kochavim 5:1–2) rules that listening to such a prophet is itself a sin, for Hashem tests Israel to strengthen faith (cf. Deut. 13:4).
The Talmud (Sanhedrin 90a–91a) emphasizes that one must not accept the words of a prophet who contradicts Torah. Sefer HaChinuch (Mitzvah 516) explains that this mitzvah protects the eternity of Torah, for no sign or miracle can override Hashem’s word at Sinai. Rashi (Deut. 13:6) notes that even if the prophet performs wonders, we reject him if he contradicts Torah. Ramban explains that listening to such prophets corrodes communal loyalty and opens the door to avodah zarah. Midrash (Sifrei Devarim 84) frames this as a test of Israel’s devotion: to cleave to Hashem despite external pressures.
Commentary & Classical Explanation:
- Rambam (Avodat Kochavim 5:1–2): Listening itself is a violation, regardless of external proofs.
- Sefer HaChinuch (516): Protects Torah’s eternity — no new prophecy can uproot it.
- Talmud (Sanhedrin 90a–91a): A false prophet’s words are invalid even with miracles.
- Rashi (Deut. 13:6): Reject even if signs appear.
- Ramban: Accepting false prophets corrodes loyalty to Hashem.
- Midrash (Sifrei Devarim 84): A test of devotion to G-d.
Contrast with Mitzvah 42 (Not to prophesy in idols’ name):
- Mitzvah 42 forbids the act of giving false prophecy.
- Mitzvah 43 forbids the community from accepting or listening to that prophecy.
- Rambam (Yesodei HaTorah 9:1–2) explains: false prophecy erodes from within, listening erodes from without.
Parallel to Mitzvah 44 (Not to prophesy falsely in Hashem’s name):
- Both safeguard the sanctity of prophecy.
- Talmud (Sanhedrin 89a) groups them together, showing that both sides — false speech and false hearing — must be guarded.
Commentaries
(Source: Chabad.org)
Applying this Mitzvah Today
Filtering Voices of Authority
- Rambam (Hilchot Avodat Kochavim 11:5) explains that even giving an ear to a false prophet legitimizes them. In today’s world, this applies to carefully filtering the voices we grant spiritual authority — whether rabbis, teachers, or “inspirational” figures. Torah must be the measure of truth, not charisma or novelty.
Resisting Cult Influence
- Talmud (Sanhedrin 90a) warns that listening to a false prophet, even briefly, opens the door to spiritual downfall. In our age of cult leaders and self-proclaimed messiahs, this mitzvah commands vigilance: to recognize manipulation tactics and avoid giving them an audience.
Guarding Community Platforms
- Sefer HaChinuch (Mitzvah 514) stresses that the danger is not only belief but also the spread of false prophecy. Applied today, Jewish institutions must guard their pulpits, schools, and media platforms from teachers whose messages mix Torah with foreign ideologies.
Digital Prophets and “New Revelations”
- Ramban (Deut. 13:4) emphasizes that Israel must never entertain claims of divine instruction outside Torah. Online, countless figures claim mystical visions or alternative revelations. This mitzvah teaches that “listening” includes subscribing, sharing, or following such voices, which legitimizes their influence.
Educating Toward Discernment
- Midrash Tanchuma (Shoftim 13) explains that Hashem permits false prophets to arise as a test of Israel’s loyalty. In today’s world, this mitzvah obligates strengthening education so Jews can discern between authentic Torah guidance and deceptive spiritual claims.
Notes on this Mitzvah's Fundamentals
Idolatry – עֲבוֹדָה זָרָה
- Rambam (Avodat Kochavim 5:2) states that heeding a false prophet leads directly to avodah zarah. Talmud (Sanhedrin 90a) explains that following such prophets is like abandoning Hashem’s covenant. Sefer HaChinuch (516) teaches that the Torah removes all legitimacy from their words to protect Israel’s faith.
Prophecy – נְבוּאָה
- Rambam (Yesodei HaTorah 9:2) codifies that prophecy cannot contradict Sinai. Rashi (Deut. 13:6) stresses that miracles prove nothing if the message violates Torah. Talmud (Sanhedrin 91a) insists prophecy’s standard is always Torah itself. Ramban emphasizes that Torah sanctifies true prophecy, rejecting impostors.
Faith – אֱמוּנָה
- Midrash (Sifrei 84) calls rejecting false prophets a test of emunah. Rambam explains that Hashem permits signs to appear through them only to test loyalty. Sefer HaChinuch says true faith rests not on wonders but on Sinai’s eternal covenant.
Core Beliefs – יְסוֹדוֹת הָאֱמוּנָה
- Rambam (Sefer HaMitzvot, Negative Commandment 23) lists this mitzvah as essential to safeguard ikarei emunah. Ramban explains that tolerating false prophecy undermines Torah’s eternity. Talmud (Sanhedrin 90b) affirms Torah cannot be changed, forming a pillar of belief.
Reverence – יִרְאַת שָׁמַיִם
- Rambam states that reverence for Heaven requires rejecting claims that dishonor Torah. Rashi highlights that awe of Hashem is tested when dazzling wonders tempt us to stray. Midrash frames refusal as true yirat Shamayim — loyalty above all.
Community – קְהִלָּה
- Ramban warns that listening to false prophets corrodes the kehilla. Talmud (Sanhedrin 90a) stresses their words threaten Israel collectively. Sefer HaChinuch adds that only communal rejection secures covenantal survival.
Justice – צֶדֶק
- Rambam explains that justice requires punishing false prophets and rejecting their words. Talmud (Sanhedrin 89a) equates accepting them with injustice, for it spreads lies in G-d’s name. Ramban notes that true justice preserves Torah’s integrity.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Rambam explains that listening to a false prophet is direct betrayal of Hashem. Sefer HaChinuch calls this a sin entirely between man and G-d, as it severs deveikut. Rashi notes that Torah’s command is cleaving to Hashem, not impostors.
