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Prohibition to Lie: Difference between revisions
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# One who is shipping fragile objects such as [[matzah]] can write the word "glass" on the box in order that it should be dealt with properly. <ref>Opinions of Harav Elyashiv Shlita, Harav Fisher zt”l and Harav Chaim Kanievesky Shlita quoted in Titen Emes L’Yaakov pages 91-92. Mishpatei Hashalom 2: page 41 agrees but says it would be preferable to simply write fragile if that would suffice. Refer to Teshuvos V’hanhugos 2:523 how this applies to shipping a sefer Torah. </ref> | # One who is shipping fragile objects such as [[matzah]] can write the word "glass" on the box in order that it should be dealt with properly. <ref>Opinions of Harav Elyashiv Shlita, Harav Fisher zt”l and Harav Chaim Kanievesky Shlita quoted in Titen Emes L’Yaakov pages 91-92. Mishpatei Hashalom 2: page 41 agrees but says it would be preferable to simply write fragile if that would suffice. Refer to Teshuvos V’hanhugos 2:523 how this applies to shipping a sefer Torah. </ref> | ||
===For peace=== | ===For peace=== | ||
# One is allowed to lie for the sake of peace.<ref>Mesechtas Yevamos 65b, Bava Metziah 87a, Shulchan Aruch C.M. 262:21, Rambam Hilchos Gezeilah V’aveida 14:13, Semak 227, Teshuvos Rama 11, Orchos Tzadikim Shar HaSheker, Rabbeinu Yonah Sharei | # One is allowed to lie for the sake of peace.<ref>Mesechtas Yevamos 65b, Bava Metziah 87a, Shulchan Aruch C.M. 262:21, Rambam Hilchos Gezeilah V’aveida 14:13, Semak 227, Teshuvos Rama 11, Orchos Tzadikim Shar HaSheker, Rabbeinu Yonah Sharei Teshuva 3:181, Lev Chaim 1:5, Mishna Brurah 156:4, Chofetz Chaim chelek 2:1:8, Niv Sefasayim 2:pages 23-24, Derech Sicha 1:page 307. Some say it is only permitted if one is not hurting the other party by [[lying]] (Rabbeinu Yonah in Sharei Teshuva 3:181). Others say it is a mitzvah to lie for peace (Refer to Masechet Yevamos 65b, Ran Masechet Bava Metziah 23b, Niv Sefasayim 2:page 23, Modanei [[Yom Tov]] 2:pages 465-466). Some say [[lying]] for peace is only permitted if one will not make a different person lose out and he does not do it because he loves to lie (Refer to Niv Sefasayim pages 35-36). </ref> A proof to this is the fact that Hashem told Avraham a different story than actually took place between Hashem and Sarah.<ref>Refer to Bereishis 18:13. 21:7, see Bereishis 50:16, Rashi “avicha,” Titen Emes L’Yaakov pages 250-251 who explains the last source. </ref> Based on this one is allowed to lie to bring peace between husband and wife. <ref>Reishis Chuchma Shar Hakedusha 12:61.</ref> | ||
# There is a discussion in the seforim if one is allowed to say a real lie for the sake of peace, or only to say something which can be interpreted as the truth as well.<ref>Refer to Titen Emes L’Yaakov pages 92-93 who brings the opinions. See Chofetz Chaim chelek 2:1:8, Niv Sefasayim page 33. </ref> | # There is a discussion in the seforim if one is allowed to say a real lie for the sake of peace, or only to say something which can be interpreted as the truth as well.<ref>Refer to Titen Emes L’Yaakov pages 92-93 who brings the opinions. See Chofetz Chaim chelek 2:1:8, Niv Sefasayim page 33. </ref> | ||
# There are poskim that are of the opinion that [[lying]] is only permitted for the sake of peace on something which already happened, but for an occurrence which did not yet happen one is not permitted to lie even if it is for peace.<ref>Refer to Sefer Chassidim 426, Magen Avrham O.C. 156:1, Shulchan Aruch Harav 2, Elya Rabbah 156:2, Da’as Torah 156, Mishna Brurah 156:4, Lev Chaim 1:5, see Rav Pealim C.M. 3:1. Many seem to question this premise (Refer to Emes Koneh page 76 in depth). </ref> However, the custom is to be lenient.<ref>Refer to Lev Chaim 1:5, Emes Koneh pg. 76, Niv Sefasayim 2:pages 17-22 in great depth. Refer to Chasam Sofer Lekutim 6:59, Cheshav Ha’efod 1:59. </ref> | # There are poskim that are of the opinion that [[lying]] is only permitted for the sake of peace on something which already happened, but for an occurrence which did not yet happen one is not permitted to lie even if it is for peace.<ref>Refer to Sefer Chassidim 426, Magen Avrham O.C. 156:1, Shulchan Aruch Harav 2, Elya Rabbah 156:2, Da’as Torah 156, Mishna Brurah 156:4, Lev Chaim 1:5, see Rav Pealim C.M. 3:1. Many seem to question this premise (Refer to Emes Koneh page 76 in depth). </ref> However, the custom is to be lenient.<ref>Refer to Lev Chaim 1:5, Emes Koneh pg. 76, Niv Sefasayim 2:pages 17-22 in great depth. Refer to Chasam Sofer Lekutim 6:59, Cheshav Ha’efod 1:59. </ref> | ||
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==Kallah == | ==Kallah == | ||
# There is a dispute if one is supposed to say to the chosson the kallah looks nice even if she does not.<ref>Masechet Kesubos 17a, Semak 227, Rabbeinu Yona Sharei | # There is a dispute if one is supposed to say to the chosson the kallah looks nice even if she does not.<ref>Masechet Kesubos 17a, Semak 227, Rabbeinu Yona Sharei Teshuva 3:181, Orchos Tzadikim Shar HaSheker, see Titen Emes L’Yaakov pages 175-176 who explains the dispute see also page 100-101. Also see Niv Sefasayim 2:pages 4-9 in great depth, and Torah She’bal Pe 21:pages 92-94. Refer to Ben Yehoyada in Mesechtas Kesubos 16:page 67 and Yismach Lev 1:page 170. </ref> L'maseh, one is permitted to say a kallah looks beautiful even if she does not. The reason is in order that her chosson should love her.<ref>Mesechtas Kesubos 17a. See Tosfas “kallah,” Rashba, Shita Mekubetzes, Shulchan Aruch E.H. 65:1, Chasam Sofer Mesechet Kesubos 17a </ref> Some say this is based on the heter to lie because of peace.<ref>Ritvah Masechet Kesubos 17a Refer to Maharsha Mesechtas Kesubos 16b “ketzad.” </ref> Others say because even if one says she is beautiful when she is not it can be going on her actions.<ref>Bais Shbmuel E.H. 65:2, Prisha 1, Aruch Ha’shulchan 65:1. See Shevet Ha’Levi 5:2. </ref> The same is true for one whose child is not pretty; he may say he is beautiful.<ref>Emes Koneh page 37:footnote 5, Titen Emes L’Yaakov page 224 quoting the opinion of Harav Shlomo Zalman Aurbach zt”l. </ref> | ||
==A Bought Item== | ==A Bought Item== | ||
