Comentário sobre Levítico 19:12

ולא תשבעו בשמי AND YE SHALL NOT SWEAR BY MY NAME [TO A LIE] - Why is this stated at all (how does the particular form of words used here tell us more than is contained in the Third Commandment)? Since it is said (Exodus 20:7) “Thou shalt not take the name of the Lord (‎'ה) thy God in vain”, I might have inferred that one is not liable except he swore by the "Proper Name” of the Lord (שם המיוחד). Whence do I know that all names that are descriptive of God's attributes (Adonay, Rachum, Chanun etc.) are included in this prohibition? Because Scripture states “ye shall not swear by My Name to a lie", thus implying by any Name I have (Sifra, Kedoshim, Section 2 6).

AND YE SHALL NOT SWEAR BY MY NAME FALSELY. “Why is this stated [when it has already been mentioned in the Ten Commandments]? Since it is said, Thou shalt not take the Name of the Eternal thy G-d in vain,³⁷Ibid., Verse 7. I might think that one is liable only if he swore by the Proper Name of G-d. Whence do I know to include all ‘substitute’ Names of G-d [such as Merciful, etc.]? Scripture therefore says, And ye shall not swear ‘bishmi’ (by My Name) falsely — by any Name I have.” This is Rashi’s language from the Torath Kohanim.⁵⁴Sifra, Kedoshim 2:6. The Sifra is another name for Torath Kohanim. By way of the Truth, [the mystic teachings of the Cabala], And ye shall not swear by My Name refers to the Proper Name [i.e., the Tetragrammaton]. And thereby thou wilt profane the Name of thy G-d refers to the Name Elokim (G-d), from which Name all other “substitute” Names of G-d are derived. And there [in the Ten Commandments] it says at first the Name of the Eternal thy G-d,³⁷Ibid., Verse 7. and similarly, the Eternal will not hold him guiltless,³⁷Ibid., Verse 7. meaning, by His Great Proper Name. And this is the meaning of the expression [here in the verse before us], and thou wilt profane, meaning that he who swears falsely by the Proper Name, will thereby be profaning the Name of Elokim [as all Divine Names are united in perfect Unity].⁵⁵See my Hebrew commentary p. 117.

לא תשבעו בשמי לשקר, revolves around felonious attempts to deny financial obligations one has entered into. וחללת את שם אלוקיך, by causing financial damage to your fellow man you would desecrate the holy name of the Lord your G’d.

ולא תשבעו, even when this does not entail denying financial obligations one wants to escape.

ולא תשבעו בשמי לשקר, “and do not abuse My name to swear a false oath;” the reason why this prohibition appears at the end of this string is that when someone is suspected and accused of having lied, stolen, etc., it is likely that in defending himself against the accusation he will add the additional sin of swearing his innocence when knowing that this is not so. All three of these prohibitions, though already written once in singular mode, have been repeated so as not to give a group of people an excuse to commit same by claiming that each one of them had only had a miniscule share in participating in that sin.

וחללת את שם אלוקיך, “and by so doing you have desecrated the name of your G-d.” Swearing a false oath is proof that one does not consider G-d’s name as being sacred, or even worse, that he does not know what is in your heart. (Ibn Ezra)