44

Not to prophesize falsely in the name of G‑d

The Luchos - Ten Commandments
אַ֣ךְ הַנָּבִ֡יא אֲשֶׁ֣ר יָזִיד֩ לְדַבֵּ֨ר דָּבָ֜ר בִּשְׁמִ֗י אֵ֣ת אֲשֶׁ֤ר לֹֽא־צִוִּיתִיו֙ לְדַבֵּ֔ר וַאֲשֶׁ֣ר יְדַבֵּ֔ר בְּשֵׁ֖ם אֱלֹהִ֣ים אֲחֵרִ֑ים וּמֵ֖ת הַנָּבִ֥יא הַהֽוּא׃ - פָּרָשַׁת שׁוֹפְטִים
Deuteronomy 18:20 - "But the prophet who presumes to speak a word in My Name which I have not commanded him to speak, or who shall speak in the name of other gods—that prophet shall die."

This Mitzvah's Summary

מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Prophecy – נְבוּאָה

It is forbidden to falsely claim prophecy in Hashem’s Name.

This mitzvah forbids one from claiming that Hashem commanded or revealed something when He did not. Such a false prophet undermines the foundation of Torah, which rests upon the authenticity of prophecy at Sinai. Rambam (Hilchot Yesodei HaTorah 10:1) explains that even if the prophet teaches what is consistent with Torah, if it is falsely claimed as Divine speech, it is forbidden.

The Talmud (Sanhedrin 89a–90a) classifies three types of false prophets: one who prophesies what he was not commanded, one who withholds what he was commanded, and one who prophesies in idols’ names. Speaking falsely in Hashem’s Name is considered an act of rebellion against Heaven itself. Sefer HaChinuch (Mitzvah 517) emphasizes that this sin erodes trust in true prophets and desecrates Hashem’s covenant. Rashi (Deut. 18:20) stresses that the very act of attaching Hashem’s Name to lies is itself worthy of death. Ramban notes this mitzvah protects the sanctity of prophecy as the channel through which Torah is revealed. Midrash (Sifrei Devarim 177) warns that this sin “destroys the pillars of faith” by confusing truth with deception.

Commentary & Classical Explanation:

  • Rambam (Yesodei HaTorah 10:1): Even a true teaching, if falsely attributed to Hashem, is forbidden.
  • Sefer HaChinuch (517): This sin undermines trust in prophets and Torah.
  • Talmud (Sanhedrin 89a–90a): Three categories of false prophets; this is considered rebellion.
  • Rashi (Deut. 18:20): Attaching Hashem’s Name to lies is punishable by death.
  • Ramban: This mitzvah safeguards the sanctity of true prophecy.
  • Midrash (Sifrei 177): False prophecy “destroys the pillars of faith.”

Contrast with Mitzvah 42 (Not to prophesy in idols’ name):

  • Mitzvah 42 forbids attributing prophecy to idols.
  • Mitzvah 44 forbids falsely attributing prophecy to Hashem.
  • Rambam (Yesodei HaTorah 10:2) explains: one is an external betrayal, the other an internal corruption, but both undermine Torah.

Parallel to Mitzvah 43 (Not to listen to a false prophet):

  • Mitzvah 44 forbids the speaker.
  • Mitzvah 43 forbids the hearer.
  • Talmud (Sanhedrin 90a) says both together protect the covenant of Sinai from distortion.
(Source: Chabad.org)

Applying this Mitzvah Today

Guarding Against False Spiritual Claims

  • Rambam (Hilchot Avodat Kochavim 11:4) stresses that claiming Hashem commanded something when He did not is a grave sin. In modern times, this applies to individuals who cloak personal agendas or innovations in “divine authority,” whether in speeches, books, or online forums.

Responsible Rabbinic Leadership

  • Sefer HaChinuch (Mitzvah 516) explains that this mitzvah protects Torah integrity by demanding absolute truth in teaching. Today, rabbis and teachers must be scrupulous in sourcing and clarifying what is Torah law, what is minhag (custom), and what is personal opinion. Blurring these lines risks violating the spirit of this mitzvah.

Public Religious Messaging

  • In an era of mass communication, people who present themselves as speaking for Torah must take extra care. Talmud (Sanhedrin 89a) records the severe consequences for false prophecy; today, even exaggerating or misrepresenting halacha to gain followers or sway opinion can undermine public trust in Torah.

Digital Age Dangers

  • Online, voices sometimes claim mystical visions, secret “codes,” or new revelations in Hashem’s Name. Ramban (Deut. 18:20) warns that such claims are inherently dangerous because they create rival “Torahs.” This mitzvah obligates us to evaluate spiritual content critically and reject sensationalism.

Safeguarding Trust in Torah

  • Midrash (Sifrei Devarim 172) teaches that prophecy belongs only to those truly chosen by Hashem. In contemporary application, maintaining honesty in Torah discourse ensures that Jewish communities can trust their teachers and leaders, guarding the credibility of Torah in a skeptical world.

Notes on this Mitzvah's Fundamentals

Prophecy – נְבוּאָה

  • Rambam (Yesodei HaTorah 7:7; 10:1) explains that prophecy is the Torah’s direct channel; to falsify it corrupts revelation itself. Talmud (Sanhedrin 89a) classifies this sin as one of the three false prophecy categories. Ramban emphasizes that Torah depends on preserving prophecy’s authenticity.

Faith – אֱמוּנָה

  • Midrash (Sifrei 177) warns that false prophecy shakes faith by blurring truth and lies. Sefer HaChinuch (517) states that when false words are linked to Hashem, people doubt all prophecy, weakening emunah. Rashi (Deut. 18:20) stresses that Divine faith demands absolute truth in His Name.

Core Beliefs – יְסוֹדוֹת הָאֱמוּנָה

  • Rambam (Sefer HaMitzvot, Negative Commandment 24) codifies this mitzvah as protecting the ikarei emunah, ensuring no distortion of Hashem’s word. Ramban explains that core beliefs rest on the covenant at Sinai, and false prophecy threatens its permanence.

Speech – דָּבָר

  • Talmud (Sanhedrin 90a) highlights that the misuse of words in Hashem’s Name is worse than falsehood generally, for it desecrates His Name. Rambam stresses that Torah sanctifies speech, making its corruption particularly severe.

Reverence – יִרְאַת שָׁמַיִם

  • Rambam (Yesodei HaTorah 10:2) notes that awe of Heaven means never daring to misuse His Name. Midrash teaches that reverence is expressed through truthful testimony; false prophecy is its opposite.

Justice – צֶדֶק

  • Ramban explains that justice demands punishing false prophets swiftly, for they corrupt the nation. Talmud (Sanhedrin 89a) teaches that Beit Din’s role in executing them preserves covenantal tzedek. Sefer HaChinuch stresses that failing to punish would be injustice toward Hashem’s Torah.

Holiness – קְדֻשָּׁה

  • Ramban (Lev. 19:2) connects holiness with authenticity of word and deed. Midrash (Sifrei 177) explains that holiness collapses if Hashem’s Name is attached to falsehood. Rashi notes the Torah demands purity of holiness, never tolerating deception in Hashem’s Name.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

  • Rambam teaches that this mitzvah is direct loyalty to Hashem, for false prophecy violates the covenant itself. Sefer HaChinuch emphasizes that this sin uniquely severs relationship with Hashem, since it is deception clothed as Divine truth.

This Mitzvah's Fundamental Badges

Prophecy - נְבוּאָה

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Associated with belief in and obedience to G‑d’s prophets, as well as reverence for their role in transmitting Divine truth.

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Faith - אֱמוּנָה

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Represents Emunah—the deep, inner trust in Hashem’s presence, oneness, and constant involvement in our lives. This badge symbolizes a heartfelt connection to G-d, rooted in belief even when we cannot see. It is the emotional and spiritual core of many mitzvot.

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Core Beliefs - יְסוֹדוֹת הָאֱמוּנָה

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Used for mitzvot that reflect Judaism’s foundational principles—belief in G-d, reward and punishment, prophecy, Torah from Heaven, and more. These commandments shape the lens through which all others are understood.

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Speech - דָּבָר

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Pertains to the power of speech—both positive and negative—including lashon hara, vows, and blessings.

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Reverence - יִרְאַת שָׁמַיִם

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Signifies awe and reverence toward Hashem—living with awareness of His greatness and presence.

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Holiness - קְדֻשָּׁה

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Represents the concept of  spiritual intentionality, purity, and sanctity—set apart for a higher purpose.

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Between a person and G-d - בֵּין אָדָם לְמָקוֹם

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Mitzvot that define and deepen the relationship between a person and their Creator. These include commandments involving belief, prayer, Shabbat, festivals, sacrifices, and personal holiness — acts rooted in divine connection rather than human interaction.

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