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Prohibition to Lie: Difference between revisions
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==Avoiding Embarrassment== | ==Avoiding Embarrassment== | ||
# One is permitted to lie in order for one's friend to avoid being embarrassed.<ref>Rambam Hilchos Gezeilah V’aveidah 14:13, Lev Chaim 1:5, Titen Emes L’Yaakov pages 97-99. Refer to Shevet Ha’Levi 5:2. Refer to Masechet Berochos 43b, Rashi “v’lo hiy,” Masechet Eruvin 53b, Sanhedrin 11a, Menochos 67b, Rashi Mesechet Avodah Zarah 58a “dumi,” Tosfos Avodah Zarah 58a “ikloah,” Da’as Torah 156. </ref> | # One is permitted to lie in order for one's friend to avoid being embarrassed.<ref>Rambam Hilchos Gezeilah V’aveidah 14:13, Lev Chaim 1:5, Titen Emes L’Yaakov pages 97-99. Refer to Shevet Ha’Levi 5:2. Refer to Masechet Berochos 43b, Rashi “v’lo hiy,” Masechet Eruvin 53b, Sanhedrin 11a, Menochos 67b, Rashi Mesechet Avodah Zarah 58a “dumi,” Tosfos Avodah Zarah 58a “ikloah,” Da’as Torah 156. </ref> | ||
# | # Similarly, it is sometimes permitted to lie to avoid personal embarrassment.<ref>The Gemara has numerous stories in which there is some white lie to protect being embarrassed. | ||
# The Gemara Avoda Zara 77a states that if a rabbi says a halachic testimony before an occurrence happened it is accepted but if he says it afterwards then it isn't accepted. Tosfot s.v. im explains that we don't accept the testimony if he is personally involved and stands to benefit. | |||
# The Gemara Brachot 43b relates a story in which Rav Papa fabricated a testimony from Rava to substantiate his actions so that he wouldn't be embarrassed with what he did incorrectly (Rashi s.v. velo). | |||
# On that Gemara Brachot the Gilyon Hashas points out a Gemara Yerushalmi Nazir 7:1 33b which relates a story in which a student Gavila made up a testimony of what his teacher Rav Acha said and when it was found out that he mistakenly extrapolated and misquoted his teacher, Rav Acha flogged him. That certainly indicates that it is a serious offense to misquote someone. So why was Rav Papa permitted to do what he did? | |||
# Also, the Gemara Chullin 111b has a story in which Shmuel seems to have fabricated a story about Rav to convince Rabbi Elazar of his opinion and later Rav denies it. The Maharalbach (Chief Rabbi of Yerushalayim from 1525 until 1545) responsa 121 was very troubled by this gemara and that explained that Shmuel didn't actually make up a story and he was just misunderstood or that he did but he just meant that he was sure that the story could have happened so he said it as though it happened. See Ketav Sofer YD 77 was similarly bothered. | |||
# Also, the Gemara Avoda Zara 57a records a story in which Rava altered what he actually said originally to saved being embarrassed by his original mistaken ruling. | |||
## (Also, Eruvin 51a tells a story in which Rav Yosef made up a statement of Rabbi Yosi to support his point, however, there he knew he was right and no one argued with him, and he just said quoted someone great so that Rabba would listen to him. | |||
## The same is true of Gemara Shabbat 115a in which Rabba made up a statement of Rabbi Yochanan so that people would listen to him. | |||
## See Nazir 59b in which Rabbi Yehoshua asked a question to Ben Zoma based on unsubstantiated assumptions in order to gain clarity of the subject. The gemara explains that he did so to teach everyone that a person shouldn't be embarrassed to ask questions.) | |||
* The [http://www.hebrewbooks.org/pdfpager.aspx?req=42573&st=&pgnum=552 Maharalbach 279a] infers from the Gemara's that a rabbi can sometimes lie to avoid being embarrassed and denigrating the respect of Torah. He says that specifically when a person did an action and is publicly embarrassed is there a concern of him lying but if he just said something privately we're not concerned. | |||
# Gemara Zevachim 94a records a story in which Rava made a public ruling and after realizing his mistake made another public announcement and declared publicly what I previously stated was incorrect. | |||
# The Gemara Zevachim 101a explains that in the argument between Aharon and Moshe, Moshe's conclusion (Vayikra 10:20) wasn't merely to say that Aharon was right but that he was very humble and admitted that he hear from Hashem what Aharon said and he forgot. | |||
</ref> If a bochur who went on a date is asked where were you last night he does not have to say the truth if he is embarrassed.<ref>Opinion of Harav Elyashiv Shlita quoted in Titen Emes L’Yaakov page 102. </ref> You can also say I had to take care of something. | |||
# If a woman miscarried and now gave birth to a boy one does not have to say the truth if he is asked will there be a [[pidyon haben]]? However, he can say she is a bas Kohen, or Levi in which case there is no [[pidyon haben]]. <ref>Titen Emes L’Yaakov page 102. </ref> | # If a woman miscarried and now gave birth to a boy one does not have to say the truth if he is asked will there be a [[pidyon haben]]? However, he can say she is a bas Kohen, or Levi in which case there is no [[pidyon haben]]. <ref>Titen Emes L’Yaakov page 102. </ref> | ||
# One who is doing kiruv may say he did the sin as well in order to lessen the embarrassment of his students.<ref>Emes Koneh page 39:footnote 9. </ref> | # One who is doing kiruv may say he did the sin as well in order to lessen the embarrassment of his students.<ref>Emes Koneh page 39:footnote 9. </ref> | ||
