RELIGIOUS INTEGRITY: Three Kosher Lies (Part 1 of 2)

Previously, we explained the value the Tora gives to saying the truth  (see  here). We also discussed  one exception:  shalom, peace which is above the truth  (see here ).
  
We will see now three other cases in which the Rabbis admitted that the truth could be modified (leshanot min ha-emet) when it clashes with other important values.
  
1. Masekhta (Talmudic tractate). According to Rashi this means that if a person, for example,  knows perfectly one Tractate of the Talmud and someone asks him how well he knows this Talmudic tractate, he can conceal the truth and say that he does not know it very well.  Jews value immensely the habit of behaving with humbleness and since in this case by modifying the truth there is no damage involved, he is permitted to do so. Other Rabbis (Magen Abraham) add that in the same way one can conceal his vast knowledge to behave with humbleness, one can also behave with humbleness in other religious or spiritual areas. For example: if someone is doing an act of Chesed or an extra stringency he can (should!) conceal it from others.  On this note I remember that Rabbi Ytzchaq Shehebar, z”l from the Syrian community in Buenos Aires, use to wear his Tefilin of Rabbenu Tam at home, due to his great humbleness. 
  
  
2. Puraya (Sexual intimacy): In issues of intimacy, it is also permitted not to disclose all the truth or even modify the truth. (This is the reason why it is permitted to hide the news of pregnancy during the first months). If someone inappropriately asks a private question (For example: is your wife going to the Mikve tonight? etc.) one could withhold the truth for reasons of Tzeni’ut (=discretion).  Tzeni’ut is not just revealed by the way we dress. Discretion is also manifested by our speech: knowing what words we use, what subjects we discuss and with whom we discuss these subjects. 
  
(to be continued…)
  

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Simon Sinek: How great leaders inspire action
  
from TED


RELIGIOUS INTEGRITY: Truth and Peace

We already spoke about the value of saying the truth in Judaism. And how, the closer we bring ourselves to hold the truth, the closer we become to God Almighty, Whose seal (=signature) is EMET the truth; the ultimate reality (see here).
In the tractate of Yebamot (65b) the Rabbis explained that in certain circumstances PEACE (shalom) should be considered above the TRUTH.   Now, this is an extremely delicate issue and this principle cannot be applied indiscriminately.  The Rabbis then, gave a restrictive illustration from which we learn the dynamics between “truth” and “peace”. Aharon haKohen, the brother of Moshe Rabbenu, was the champion of peace-making  in the Jewish people.  When two people would fight, he would go to each one of them separately and he would tell him, from his own mind, how much the other one regrets and feels bad about the fight.  When they would meet, they would embrace and kiss each other, and go back to their friendship. 
Aharon was so loved for his work in promoting peace that when he died, the Tora says that “KOL” Israel cried for him: every single individual felt indebted to him for his work in the promotion of peace. 
It is important to mention that this mediation technique should be applied ONLY if there is no harm for any of the parties. However, if by modifying the truth, one of the parties will be harmed or would have his rights violated, then it is forbidden not to say the truth.  If I know, beyond a  doubt, that Mr. A is going to harm (physically, financially, etc.) Mr B, I cannot lie or even remain silent “to promote the peace.” it is a Mitzva to save a fellow man from any kind of harm (lo ta’amod al dam re’ekha. Vayiqra 19:16).
READ

Muslim, Zionist and Proud. 
How I went from hating to loving Israel,  
by Kasim Hafeez, from Aish. 


RELIGIOUS INTEGRITY: Lying to preserve peace

Our Tora is very strict with the prohibition of lying. In Shemot 23:7 the Pasuq says:midebar sheqer tirchaq “Keep yourself away from lying”. 
There are exceptional cases, however, in which lying might be justified. The rabbis mentioned the case in which one would lie to promote or keep peace in the family. Provided this lie will only prevent harm, and it won’t cause harm to anyone else. 
The Rabbis learned this important principle from the brothers of Yosef. As we know, when Yosef was young he was betrayed by his brothers who kidnapped him and sold him into slavery. After many years, Yosef became the ruler of Egypt and his brothers needed him. Yosef behaved toward them without resentment, but they thought that Yosef still held a grudge  against them, and he behaved positively just to protect his father from more anguish. When Ya’aqob abinu died, the brothers thought that now Yosef will exert his revenge and punish them So they lied to Yosef. Bereshit 50:15-18   When Yosef’s brothers saw that their father was dead, they said, “What if Yosef bears a grudge against us and pays us back for all the wrong which we did to him?. They then sent a message to Yosef, saying, “Your father ordered before he died saying: Thus you shall say to Yosef, “Please forgive, I beg you, the transgression of your brothers and their sin, for they did you wrong. Please forgive the transgression of the servants of the God of your father.”
Exceptionally, the rabbis justified the actions of Yosef’s brothers because the brothers understood that otherwise the harmony of the family would have been permanently compromised. The Rabbis also observed that this kind of white lies are limited to cases of family peace, and they are permitted only when no harm is caused to another human being, like the case of Yosef and his brothers. 
  
(To be continued….)
    
Click here to watch this recent and very important interview with Norman Finkelstein, a famous enemy of the State of Israel. Please, read between the lines to see the clear agenda of those who claim to protect the Palestinian people’s interests.   


RELIGIOUS INTEGRITY: Representing and misrepresenting God

The Tora is very strict about our obligation to say the truth and our duty to keep away from falsehood.  Speaking the truth and acting with truthfulness is seen in Judaism as one of the highest religious imperatives. So much so that our Rabbis asserted that upon our arrival to the World to Come (=the afterlife) we are faced with three questions, aimed to asses the spiritual level we have achieved in our worldly existence. The very first question we are asked by the heavenly court is about our financial behavior.  nasata venatata bemuna? “Did you handle your money matters with integrity?” Clearly, the way we act in our businesses and material dealings is seen by our Tora as the most accurate indicator of our religious level. 
  
Our rabbis explain that the seal of HaShem Almighty is “EMET” (=The Truth). The seal of a King, similar to today’s signature, was the visual mark or the logo that identified the King. When people saw the seal in a letter, they knew that letter was coming from the King. Similarly, in this world the presence of haShem our God is represented by The Truth.  In a sense, every time we act with truthfulness we turn into representatives of HaShem Almighty. By performing an act of integrity (and the higher the losses we are willing to take by upholding the truth, the greater the merit!) we become “HaShem’s seal”.  Our actions will inspire people who see what we do to say: “This is coming from HaShem” (or, from His Tora).
  
On the contrary, if we lie, fabricate stories or act deceitfully, we move further away from Him. When a Jew (and especially, an observant Jew) acts deceitfully He is “misrepresenting” HaShem. He desecrate His name, as if he would have ‘sold’ God’s reputationfor money…  
  


Good news for those who know Hebrew. You can find now yalqut yosef, the book of Halakha of rabbi Obadia Yosef,  online and free.  Click here.