בס”ד
In The Divine Code by Rabbi Moshe Weiner, the seventh fundamentals of the faith are:
7 Not to listen to a falshe prophet wheter he prophecies (1) falsely in the name of G-d or (2) in the name of an idol.1
In the previous blog, we discussed what a false prophet is. From that perspective, this blog can be very brief: do not listen to people who claim to bring a message from G-d and who want to divert you from listening to His Torah and performing the Mitzvot that He has given us, namely the 613 commandments to the Jews and the 7 Noahide commandments and their details to non-Jews. G-d’s Word, His Torah, is unchangeable. Zohar2 also states that G-d and His Torah are inextricably linked; they are one.
G-d is unchangeable, as we can read in Malachi 3:6
| 6 For I the L-RD change not; and ye, O sons of Jacob, are not consumed. | ו כִּי אֲנִי ד’, לֹא שָׁנִיתִי; וְאַתֶּם בְּנֵי-יַעֲקֹב, לֹא כְלִיתֶם. |
Thus, we see in Deuteronomy 13:1 that His Torah is unchangeable:
| 1 All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it. | א אֵת כָּל-הַדָּבָר, אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם–אֹתוֹ תִשְׁמְרוּ, לַעֲשׂוֹת: לֹא-תֹסֵף עָלָיו, וְלֹא תִגְרַע מִמֶּנּוּ. |
The ninth principle of faith from Rambam, as we find in Rambam on Rambam on Mishnah Sanhedrin 10:1:26 states:
The ninth principle [is] faithful transmission, and that is that this Torah has faithfully been transmitted from the Creator, God – may He be blessed – and not from anyone else. And [so] it cannot be added to and it cannot be taken away from, as it is stated (Deuteronomy 13:1), “you shall not add to it and you shall not take away from it.”
The prohibition against adding to or taking away from the 613 commandments or the 7 commandments applies to both Jews and non-Jews, and is respectively referred to as Baal Tosif (which defines which Mitzvot Jews must perform and the extent to which they may modify or adopt new practices) and the prohibition of Chiddushei Dat (the creation of a new religion).
It is therefore logical not to listen to a prophet who wants to change anything about G-d’s Torah. The Torah explicitly forbids listening to such prophets in Deuteronomy 13:4
| 4 thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; | ד לֹא תִשְׁמַע, אֶל-דִּבְרֵי הַנָּבִיא הַהוּא, אוֹ אֶל-חוֹלֵם הַחֲלוֹם, הַהוּא: |
What may be less well known is that it is also forbidden to arrange a discussion with false prophets. The Mishneh Torah, Foreign Worship and Customs 5:7 states;
It is forbidden to enter into a discussion or a debate with one who prophesies in the name of a false deity. We may not ask him to perform a sign or wonder, and if he does so on his own accord, we should pay no attention to it nor think about it. Whoever contemplates about the wonders [he performed, thinking], “Perhaps they are true,” violates a negative commandment, as [Deuteronomy 13:4] states: “Do not listen to the words of that prophet.”
The logical consequence of this is that you will hear his words, as well as perhaps the bystanders who are listening, which can cause doubt and confusion and may lead to idolatry. Furthermore, it can easily lead to the false prophet or yourself mentioning the name of a false god, while Exodus 23:13 states:
| 13 And in all things that I have said unto you take ye heed; and make no mention of the name of other gods, neither let it be heard out of thy mouth. | יג וּבְכֹל אֲשֶׁר-אָמַרְתִּי אֲלֵיכֶם, תִּשָּׁמֵרוּ; וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ, לֹא יִשָּׁמַע עַל-פִּיךָ. |
In Ramban’s explanation, it is emphasized that this verse explicitly warns against the worship of other gods, the making of images, and the mentioning of their names. This means that one should not only refrain from worshiping these gods, but also avoid giving them any honor by mentioning their names. Ramban states that the names of idols should be avoided, even if they are not referred to as divine, such as simply mentioning “Milkom” or “Ashima.” Instead, it is appropriate to use these names in a condemnatory manner, for example, by describing them as “the abominable thing of Moab” or “the abomination of the children of Ammon.”
We see in the Tanakh that the name of an idol is not mentioned explicitly; instead, terms like Ba’al are used, which is Canaanite for “lord,” thus avoiding the explicit name. This approach emphasizes the necessity of distancing oneself from anything related to idolatry and making a clear condemnation of such practices. The rabbi’s explanation teaches that the names of other gods should not be used for praise, but may be mentioned for condemnation, as in the example of “שקץ” (an abominable thing). This underscores the importance of using these names in a negative context to highlight the reprehensibility of idolatry.3
As for Jesus, it is important to note that his name initially did not have divine connotation and was later declared a deity by people.4 When we speak with Christians, it is permissible to use the name Jesus, as it would otherwise cause unnecessary friction and annoyance. However, when speaking with Jews, it is better to avoid the name as much as possible and instead use a nickname, such as “Yoshka” or “the Nazarene,” which some may prefer.
By Angelique Sijbolts
With thanks to Rabbi Tani Burton for his feedback
Sources:
- The Divine Code by Rabbi Moshe Weiner, Part I, 4th edition p. 33 ↩︎
- The Zohar II/7b states: קדוש בריך הוא, אורייתא, וישראל חד הוא ↩︎
- Torah Temimah on Torah Exodus 23:13 – 3 ↩︎
- Yireim brought in Hagahos Maimanis Avodas Kochavim 5/3; Chavos Yair Teshuvah 1 Hasaga 11-12; Biur Hagra 147/3; Teshuvos Rav Ezriel Hildsheimer 180; See Mishneh Halachos 9/169 – see Shulchanaruchharav.com ↩︎
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