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Deceitful Practices: Difference between revisions
From Halachipedia
→Dishonest Negotiations
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===Cheating on Tests=== | ===Cheating on Tests=== | ||
# It is absolutely forbidden to cheat on a test since doing so is dishonest and deceives the one grading the test and the one receiving the scores.<ref>Igrot Moshe 2:30, Mishneh Halachot 7:275</ref> In fact, the halachic authorities express shock at the widespread disregard for cheating on tests, deeming it a sin equal to all others in the realm of lying, stealing, and cheating.<ref>Shevet Halevi 10:163.</ref> | # It is absolutely forbidden to cheat on a test since doing so is dishonest and deceives the one grading the test and the one receiving the scores.<ref>Igrot Moshe 2:30, Mishneh Halachot 7:275</ref> In fact, the halachic authorities express shock at the widespread disregard for cheating on tests, deeming it a sin equal to all others in the realm of lying, stealing, and cheating.<ref>Shevet Halevi 10:163.</ref> | ||
==Dishonest Negotiations== | ===Dishonest Negotiations=== | ||
#When engaged in business negotiations, one is not permitted to falsely claim that one has another potential buyer in order to intimidate the current negotiator into accepting one’s conditions.<ref>Teshuvot V’hanhagot 4:216.</ref> | #When engaged in business negotiations, one is not permitted to falsely claim that one has another potential buyer in order to intimidate the current negotiator into accepting one’s conditions.<ref>Teshuvot V’hanhagot 4:216.</ref> | ||
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# Many shuls commonly have auctions to buy a certain honor such as an aliyah or peticha and the funds go to the shul. If a person has no interest in buying the honor but simply bids in order to increase the price of the others who are bidding, even if they will actually pay for it if they win, it is a violation of being deceitful.<ref>Chida in Yosef Ometz 57 writes that once there was a person who made a deal with the Gabbay. He would bid to increase the price for everyone else but if he won and was stuck with the honor he would only pay half. The Chida writes that this practice is forbidden for three reasons. 1) He is annoying and bothering those who really do need or want that honor and now have to pay more. 2) He is deceiving people in showing that he wants that honor and really doesn't. 3) He is lying since he bid to pay a certain amount and in fact he is paying half. Also, the Chida shows that the motivation of this person isn't sufficient to allow his deceitful behavior. He proves from Bava Batra that we don't even allow a Gabbay of tzedaka to force people to give tzedaka. Here the person isn't a Gabbay tzedaka and he is forcing people to give tzedaka. Additionally, that was only for tzedaka to the poor and not funds that just go to the shul. [http://www.jlaw.com/Articles/geneivatdaat.html Article on jlaw.com] generalizes this based on the first two reasons of the Chida.</ref> | # Many shuls commonly have auctions to buy a certain honor such as an aliyah or peticha and the funds go to the shul. If a person has no interest in buying the honor but simply bids in order to increase the price of the others who are bidding, even if they will actually pay for it if they win, it is a violation of being deceitful.<ref>Chida in Yosef Ometz 57 writes that once there was a person who made a deal with the Gabbay. He would bid to increase the price for everyone else but if he won and was stuck with the honor he would only pay half. The Chida writes that this practice is forbidden for three reasons. 1) He is annoying and bothering those who really do need or want that honor and now have to pay more. 2) He is deceiving people in showing that he wants that honor and really doesn't. 3) He is lying since he bid to pay a certain amount and in fact he is paying half. Also, the Chida shows that the motivation of this person isn't sufficient to allow his deceitful behavior. He proves from Bava Batra that we don't even allow a Gabbay of tzedaka to force people to give tzedaka. Here the person isn't a Gabbay tzedaka and he is forcing people to give tzedaka. Additionally, that was only for tzedaka to the poor and not funds that just go to the shul. [http://www.jlaw.com/Articles/geneivatdaat.html Article on jlaw.com] generalizes this based on the first two reasons of the Chida.</ref> | ||
# Is one allowed to publicly pledge a donation to a tzedaka cause so that others give if one is actually going to give less? That is deceitful and forbidden. <ref>Minchat Yitzchak 3:97 writes that one may not pledge to give more tzedaka that one is actually going to since doing so is deceitful. He proves it from the Gemara Sukkah 29a which says that because people pledged to tzedaka and didn't give it Hashem punished them and their wealth was stolen by the government. The Maharsha adds that this is true even though those that pledged did so in order to cause others to give. He also proves it from Yerushalmi Brachot 7:2 in a story about Shimon Ben Shetach.</ref> | # Is one allowed to publicly pledge a donation to a tzedaka cause so that others give if one is actually going to give less? That is deceitful and forbidden. <ref>Minchat Yitzchak 3:97 writes that one may not pledge to give more tzedaka that one is actually going to since doing so is deceitful. He proves it from the Gemara Sukkah 29a which says that because people pledged to tzedaka and didn't give it Hashem punished them and their wealth was stolen by the government. The Maharsha adds that this is true even though those that pledged did so in order to cause others to give. He also proves it from Yerushalmi Brachot 7:2 in a story about Shimon Ben Shetach.</ref> | ||
==Onat Devarim== | ==Onat Devarim== | ||
===Window Shopping=== | ===Window Shopping=== | ||
