Is Cheating on Tests Permitted According to Halacha? [1]
A. Introduction: The Widespread Problem and Its Impact
Cheating on tests is not a rare or isolated phenomenon; rather, it has become alarmingly widespread in modern education systems. Studies indicate that a majority of students admit to some form of academic dishonesty. For example, more than 60% of university students acknowledge cheating in some way, and about 64% admit to cheating on a test specifically. Other large-scale data suggest that as many as 75% of students worldwide have engaged in academic dishonesty, making it a deeply entrenched issue. This widespread behavior has far-reaching consequences beyond the classroom. When cheating becomes normalized:
- Educational systems lose credibility, as grades no longer reflect real knowledge or ability.
- Employment systems are undermined, since individuals may obtain jobs based on false qualifications.
- Economic productivity declines, because workers may lack the actual skills their credentials claim.
- Trust within society deteriorates, weakening institutions that depend on honesty and merit.
Indeed, gaining advantages through dishonest grades can deprive others of rightful opportunities, such as scholarships or employment, turning what seems like a private act into a broader social injustice. Thus, cheating is not merely a personal failing—it is a systemic problem that damages education, fairness, and the integrity of society as a whole.
B. Background Halachas: The Possible Halachic Prohibitions of Deception [2]
The Principle of Geneivat Da’at:[3] In Halacha, a central concept relevant to cheating is geneivat da’at—literally “stealing the mind,” meaning deception or creating a false impression.
This prohibition extends beyond outright lying to include any act that misleads another person, even indirectly or without explicit false statements. The Poskim[4] emphasize that it is forbidden to deceive any person, whether Jew or non-Jew. This applies even if the Gentile is an idol worshiper.[5] It is thus forbidden for one to scam a Gentile when selling him an item by giving him false information about that item, or purposely placing misleading information about it. This applies even if no monetary loss is incurred by the Gentile due to the misleading information.[6] [All this is considered complete stealing.] It is likewise forbidden for one to trick a Gentile to purchasing an item that contains a blemish by withholding this information from him. Rather, he must tell him of the blemish before the purchase even if he is a Gentile. One who does not do so is considered similar to stealing money from him and he transgresses the biblical stealing prohibition.[7]
The Principle of Chillul Hashem:[8] From a certain perspective stealing from a Gentile is even more severe than stealing from a Jew, as by doing so one also performs a Chilul Hashem, desecrates God’s name before the Gentiles. The Rambam[9] writes that “those people who mistakenly think that it is permitted to scam a Gentile are making a grave mistake. All types of trickery and scams are forbidden even towards a Gentile, and certainly if this will involve a desecration of God’s name. Those who do so are considered to be doing an abomination in the eyes of God.”
The principal against lying: The Torah[10] famously states “Midvar Sheker Tirchak.” From here it is learned that it is forbidden to tell a lie.[11] This applies even to non-business related matters which will incur no loss for the individual being lied to, commonly known as a white lie.
C. The Final Ruling Regarding Cheating on Tests
The Poskim[12] rule that it is a complete prohibition to cheat on examinations. Cheating on a test is a violation of a number of possible prohibitions, including Geneivat da’at, Stealing, and Chilul Hashem. This ruling applies universally to all types of examinations without exception: whether they are government-administered tests or school examinations; entrance exams for schools, colleges, or universities; standardized tests; professional and licensing exams (such as those for medicine, law, accounting, or engineering); driving and motor vehicle licensing tests; civil service or governmental qualification exams; employment and job placement tests; certifications for trades or technical fields; and any evaluative assessment used to determine qualifications, advancement, or credentials. In all these cases, cheating constitutes the same prohibition, as it involves deception and the misrepresentation of one’s true abilities.
Geneivas Daas:[13] Copying answers or presenting knowledge one does not possess is a classic case of deception, as the student falsely represents his abilities, and hence falls under the prohibition of Geneivas Daas. [Due to this reason the prohibition applies even if the cheating does not ultimately improve the grade and even if no one directly loses money, and even if “everyone else is doing it.” This is because the essence of the prohibition is the act of deception itself—not only its consequences.]
Stealing:[14] At times, cheating on a test can be viewed not just as Geneivas Daas, but as to Biblical Geneiva, such as if a person gains scholarships, stipends, or employment based on fraudulent grades. This is considered monetary theft, since the person obtains benefits under false pretenses. Likewise, cheating may consists of a Gerama form of Stealing Others, as by advancing through dishonest means, one may deprive others of rightful opportunities, such as admission, scholarships, or jobs.
Violation of Falsehood (Sheker):[15] In addition to the prohibitions of deception and theft, cheating on tests constitutes a direct transgression of the Torah’s prohibition against falsehood. By presenting answers and results that do not reflect one’s true knowledge, the student essentially makes a false statement through action, violating the commandment of “You shall not lie” (לא תשקרו) and the positive obligation of “Distance yourself from falsehood” (מדבר שקר תרחק). The “product” of the test—the grade, score, or certificate—is itself a representation of truth; when that result is obtained through dishonest means, it becomes a false product, testifying to something untrue. Thus, cheating is not merely a technical infraction but a direct act of sheker, contradicting the Torah’s essential demand for truth and integrity in all aspects of life.
Chillul Hashem (Desecration of God’s Name): If a person associated with Torah values is caught cheating, it can lead to a desecration of God’s Name, damaging the moral credibility of religious observance. This concern becomes even more severe when wrongdoing is perceived as widespread within a Torah community or Yeshiva institution, as it can create a public impression that reflects negatively on Torah values and Orthodox Jews. Such situations can cause a profound desecration of God’s Name, and they may be misused by those who harbor hostility toward Jews to promote negative stereotypes and spread antisemitism. In a world where such sentiments already exist, it is especially critical not to provide any actions that could be distorted and used to fuel further prejudice.
Moral and Spiritual Corruption of Character:[16] Beyond the technical prohibitions, there is also an ethical harm in cheating. Deception distances a person from truth, and erodes personal integrity and moral character. It cultivates habits of dishonesty that extend into business, relationships, and communal life. Thus, cheating is not merely a discrete act; it is a corruption of one’s inner moral framework.
D. Definition of Cheating
Cheating in the context of examinations refers to any act by which a student seeks to gain an unfair advantage by misrepresenting his own knowledge or abilities. This includes, but is not limited to, copying answers from another student, using unauthorized materials or devices, communicating during the test, or presenting work that is not genuinely one’s own. In all such cases, the individual creates a false impression of competence, thereby violating the prohibition of deception (geneivat da’at).
Assisting another in cheating: Likewise, one who assists another in cheating—such as by allowing someone to look at his test, supplying answers, or otherwise facilitating dishonest behavior—is equally involved in the wrongdoing. Not only does he participate in deception, but he also transgresses the prohibition of assisting another in sin (lifnei iver), and is therefore fully complicit in the issur of cheating.
Summary
It is forbidden to cheat on tests, and such behavior constitutes a serious violation under Halacha.
A person who cheats on an exam:
- Transgresses the prohibition of geneivat da’at (deception), by falsely presenting knowledge or ability.
- May also violate a Biblical form of theft, particularly when financial or professional benefits result from the fraudulent achievement.
- Potentially steals opportunities from others who are more deserving.
- Engages in falsehood, contrary to the Torah’s command to distance from deceit.
- Risks causing a chillul Hashem, especially if identified with Torah values.
Accordingly:
Cheating on tests is not merely discouraged—it is prohibited, and in many cases may constitute a Biblical transgression.
A Message for Parents – Educate your Children Against Cheating
Cheating on tests is not an issue that suddenly begins in adulthood or in the workplace; rather, it often begins much earlier—in elementary school and high school—where habits of honesty or dishonesty are first formed. Therefore, parents play a critical role in shaping their children’s moral and educational integrity from a young age. It is incumbent upon parents to be mindful of this reality and to actively educate their children that cheating is fundamentally wrong. Even if a parent may have engaged in such behavior in their own youth, they should certainly not normalize, encourage, or subtly endorse it in their children.
Instead, parents must instill the understanding that cheating is not merely a minor infraction, but an act of deception and, in many cases, a form of theft. A child should be taught that true success lies in honesty and effort, not in artificially inflated results. Indeed, it is far better—and far more aligned with proper ethical and Torah values—that a child fail a class honestly than pass through cheating. Such an approach nurtures integrity, responsibility, and genuine achievement. By emphasizing these values, parents help ensure that their children grow into individuals who uphold truth and fairness—not only in school, but throughout their lives. In doing so, they contribute to raising a generation that combines strong moral character with genuine academic and professional excellence.
Teshuvah of Reb Moshe Feinstein [17]
Tammuz 5740 (1980)
To the honorable Mr. Tzvi Hirsch, may he live long.
Regarding your question about what you heard—that in yeshivot they permit students to steal the answers to the questions on the final examinations administered by the state (Regents exams), in order to deceive and obtain certificates indicating that they completed their studies successfully—this matter is forbidden not only by the law of the land (dina de‑malchuta), but also by Torah law.
This is not merely a case of geneivat da’at (deception), which itself is forbidden, as Shmuel states in Chullin 94a that it is prohibited to mislead people, even a non‑Jew. Certainly, here it is deception according to all opinions, even with respect to fellow Jews. Rather, it is also actual theft, for in truth he did not properly complete his secular studies, yet he will show others a certificate stating that he completed them successfully, and based on this they accept him. This is considered actual monetary theft.
For when, over time, he seeks to earn a livelihood by hiring himself out to someone to work in his business, and people generally prefer one who has properly completed his secular studies, he will present this certificate showing that he completed them successfully, and based on this they accept him—this is real theft of money.
He cannot claim or argue that even if they accepted him to work based on this, it is as though they are particular about something unnecessary and therefore one would be permitted to mislead. Firstly, even if it were true that they should not be particular, in reality they are particular, and therefore the acceptance is invalid. Secondly, one is forbidden to lie under all circumstances, even when it does not affect anything, as it is not included among the three situations in which one is permitted to deviate from the truth (as stated in Bava Metzia 23b).
Furthermore, if they knew that he was lying, they would not rely on him at all, and it would cause them to suspect others when something would go missing; they would not suspect him, because he learned in a yeshiva and is assumed to be a Torah scholar and trustworthy person, and they might dismiss another employee from his position even though in truth that other person did not take anything. And if they had known that this one who learned in the yeshiva had lied to him, he would not have been so certain to dismiss the other.
Furthermore, in this case—where people are particular (about qualifications)—it is certainly appropriate for them to be particular, because there are undoubtedly matters in which one who is proficient in secular studies is more knowledgeable in the practical aspects of earning a livelihood and conducting business. Therefore, it is certainly forbidden, even if one thinks that he will benefit through this for Torah study—for even for the sake of Torah study it is forbidden to steal.
If one’s soul truly desires Torah, he should not worry that perhaps he will not know as much or will not have good credentials regarding these studies. In truth, there is no element here of bitul Torah (waste of Torah study time), because since he goes to study secular subjects, any lack of learning there stems merely from laziness; for in any case, the time is being wasted. On the contrary, he habituates himself not to truly understand what he learns and becomes accustomed to laziness.
However, it is clear that what you heard is false—spread by those who hate yeshivot and seek to destroy them and to fabricate accusations wickedly. On the contrary, it is well known that yeshiva students are among those who excel even in secular studies more than the students in their schools. One should not be concerned with false rumors, even if they appeared in a well-known newspaper that is hostile to Torah and those who fear God. You may state openly that it is falsehood and lies from those who hate Torah and the religion of Israel.
I remain your friend, blessing you that your children should grow in Torah and fear of Heaven,
Moshe Feinstein
Teshuvah of the Shevet Halevi [18]
“To the honorable rabbi, my esteemed friend—your honorable letter I received, and your words asked me regarding the examinations conducted in the various educational institutions, where the grades naturally determine the quality of the certificates. Students—whether boys or girls—sometimes permit themselves to act deceitfully in various ways in order to obtain higher grades that they do not deserve. Your honor asks whether such deception and trickery is a proper approach, especially since there are those who criticize you for strongly protesting against this practice. According to these critics, there is almost a kind of cruelty or harshness in not allowing the students to engage in such deception as is commonly done.”
However, in brief, I am astonished that there could be any doubt in this matter at all—how could it even enter one’s mind to permit such a thing, especially within an educational framework? It is obvious according to halacha that this falls under the category of geneivat da’at (deception), for it is forbidden to mislead others, even a non‑Jew, as explained in Chullin 94a and in Shulchan Aruch Choshen Mishpat 228:6.
It is also clear that this involves the prohibition of “You shall not lie” (lo teshakru), and the positive commandment “Distance yourself from falsehood” (midvar sheker tirchak), and there is also an aspect related to false oaths. Furthermore, it creates a habit and training in deceit—as the prophet Yirmiyahu (Jeremiah 9:4) says: “They taught their tongue to speak falsehood; they weary themselves to commit iniquity.” See also Sukkah 46b and Yevamot 63a regarding how far-reaching this issue is in education.
Additionally, it leads to stumbling blocks in the future through falsifying credentials—when one seeks acceptance into a job or educational program, and those accepting assume him to be qualified when he is not, thereby causing clear harm to the employer and others.
Above all, it results in a loss of proper character traits (middot), by accustoming students to act against truth—one of the greatest obstacles of our generation. Truth is beloved above all. However, if there is uncertainty regarding the level of a grade, one may act beyond the strict letter of the law (lifnim mishurat hadin).”
⚖️ Bottom Line Halachic Laws: Cheating on Tests
| Category | Halachic Principle | Explanation / Practical Application |
| General Ruling | Absolute Prohibition | It is completely forbidden to cheat on any test or examination without exception. |
| Scope of Application | Applies to All Exams | Includes school tests, government exams, university entrance exams, professional licensing, driving tests, employment evaluations, and all certifications. |
| Geneivat Da’at (Deception) | Biblical / Severe Rabbinic Prohibition | Cheating falsely presents one’s knowledge and abilities, creating a misleading impression even if no financial loss occurs. |
| Geneiva (Theft) | Biblical Prohibition (in many cases) | If cheating leads to scholarships, jobs, or financial gain, it constitutes actual monetary theft. |
| Stealing Opportunities | Indirect Theft (Gerama) | A cheater may deprive more qualified individuals of positions, admissions, or benefits. |
| Sheker (Falsehood) | Torah Prohibition (“Lo Teshakru”, “Midvar Sheker Tirchak”) | The test result is a “product of truth”; cheating turns it into a false representation. |
| Chillul Hashem | Severe Religious Transgression | When one associated with Torah values cheats, it desecrates God’s Name and damages the credibility of Torah observance. |
| Public Impact | Increased Severity | If wrongdoing is perceived as broader within a Torah community or institution, it can amplify the desecration and harm public perception. |
| Lifnei Iver (Assisting Sin) | Biblical / Rabbinic Prohibition | Helping another cheat (giving answers, allowing copying) is also forbidden and makes one fully complicit. |
| Habit of Dishonesty | Moral Corruption | Cheating trains a person in deceit, undermines integrity, and leads to further unethical behavior. |
| Future Damage | Practical Consequences | False credentials can lead to professional incompetence, financial loss to employers, and harm to others. |
| Invalid Employment | Halachic Invalidity | A job obtained based on fraudulent credentials may be considered invalid and payments improperly received. |
| No Justification Allowed | No Heter | One cannot justify cheating by claiming “everyone does it” or that the requirement is unnecessary. |
| For Torah Study | Still Forbidden | Even if one claims cheating helps Torah learning, it remains prohibited—mitzvah cannot come through aveirah. |
| Preferred Outcome | Ethical Priority | It is better to fail honestly than to succeed through cheating. |
| Exception | Lifnim Mishurat Hadin | Only in cases of legitimate uncertainty in grading may one act leniently within honest bounds—not through deception. |
[1] See Igros Moshe C.M. 2:30
[2] See Admur O.C. 156:2 [regarding the prohibition of lying in monetary and business contexts]; Admur Hilchos Gezeila Ugeneiva Halacha 4 [stealing]; Admur Hilchos Onah 11–12 [Geneivas Daas]; Michaber C.M. 156:1; 228:6; Rama C.M. 348:2; Rambam Deios 2:6; Geneiva 7:8; Gezeila Veaveida 1:4; Mechira 18:1 and 3; Mordechai Remez 158 in name of Ravayah; Semag Asei 74; Chulin 94a; Semak 262; Rambam in Pirush hamishnayos Keilim 12:7 that those people who mistakenly think that it is permitted to scam a Gentile are making a grave mistake. All types of trickery and scams are forbidden even towards a Gentile, and certainly if this will involve a desecration of God’s name. Those who do so are considered to be doing an abomination in the eyes of God; Encyclopedia Talmudit Erech Gezel Hagoy Vol. 5
[3] Admur Hilchos Onah 12 and Hilchos Gezeila Ugeneiva Halacha 4; Michaber C.M. 228:6; Rambam Deios 2:6; Mechira 18:3; Chulin 94a; Semak 262
[4] Admur Hilchos Onah 11; Michaber C.M. 228:6; Rambam Mechira 18:1
[5] Michaber 359:1; Rambam Gezeila 1:2; Semag Lavin 156
[6] Admur ibid
[7] Admur Hilchos Onah 11; Michaber C.M. 228:6; Rambam Mechira 18:1
[8] See Tosefta Bava Kama 10:15; Semag Lavin 152; Hagahos Maimonis Gezeila 1:2; Pela Yoetz Erech Gezel
[9] Pirush Hamishnayos Keilim 12:7
[10] Shemos 23:7; See also Vayikra 19:11 “Lo Sishakru”; Tehillim 101:7; Yirmiyah 9:4
[11] Michaber Y.D. 402:12 regarding if one is asked if his relative is alive that one may not lie and say he is alive; Pela Hayoeitz “Sheker”; Beis Shmuel E.H. 65:1 and Chelkas Mechokek 65:1 regarding telling an blemished Kallah that she does not have a blemish; Bava Metzia 23b
The reason: As the verse states Midvar Sheker Tirchak. [Michaber ibid]
[12] Igros Moshe C.M. 2:30; Shevet Halevi 10:163; Mishneh Halachos 7:275; Imrei Yaakov 7 Likkutim 5; Yoru Mishpatecha 1 p. 224; Lireiacha Kamocha 1 3:75;
[13] Igros Moshe C.M. 2:30
[14] Igros Moshe C.M. 2:30; Shevet Halevi 10:163
[15] Igros Moshe C.M. 2:30; Shevet Halevi 10:163
[16] Shevet Halevi 10:163
[17] Igros Moshe C.M. 2:30
[18] Shevet Halevi 10:163