QUESTION: I have heard that there are leniencies about lying to enable one to perform a Mitzvah when it is not otherwise possible to perform the Mitzvah. To do so, one says something, “that can be interpreted in two ways.” Meaning, one says something in a way that may be deceptive which is what is intended, but also in a way that is technically still truthful. However, isn’t this just using a loophole that undermines the importance of telling the truth and should therefore be forbidden?
ANSWER: To respond to your question, it may be helpful to provide a couple of illustrative examples. In the introduction to the Nefesh HaChaim of Rav Chaim Volozhin ZT”L, the greatest student of the Vilna Gaon, it states that we are here on Earth to help others. With that in mind, let us say you know of an older, stubborn single who will not date a girl that you know of, because she is thirty and he only wants to date girls that are below that age. However, in all other respects, you know that this girl is a perfect match for him. In such a case, you can lie to make the date happen (See Taanis 28a regarding the evil Roman decree against Bikkurim). However, Chazal (the Sages) are concerned that you can, Heaven forbid, become used to lying. Therefore, they recommend that when one must do so, it should be done in a way that minimizes the actual lie to be told – precisely so that one will not fall into a horrific habit of lying.
A second example: Rivkah was well aware of the possibility that the birthright of Torah could be placed in the hands of the wicked Eisav, if Eisav were to receive the better Brachah from Yitzchak that is reserved for the first-born. Accordingly, Rivkah insisted that Yaakov deceive his father into giving him the Bracha that his father had reserved for Eisav, the first-born. However, to minimize the lie, Yaakov said something, “that can be interpreted in two ways.” When Yitzchak asked him who he was, Yaakov placed a subtle pause in his three-word statement to his father Yitzchok. He said, “Anochi (pregnant pause) Eisav Bechorcha” – which was meant to deceive Yitzchak as he would most likely interpret it as, “I am Eisav your oldest son.” However, the same statement could still be interpreted truthfully as, “I am here, Eisav is your oldest son.”
There are three important notions to keep in mind. Firstly, lying for a Mitzvah may only be done as you stated in your question, when the Mitzvah will not otherwise be performed. Secondly, according to Rav Yavrov ZT”L in his Niv Sfasayim, the leniency of lying for a Mitzvah may only be used by people that are generally honest in all other situations. Finally, when one is permitted to lie, one should extend efforts to minimize the lie – for example, he or she could minimize the lie by employing the recommended “two ways to interpret” leniency that you asked about. This method is recommended not because as you stated in your question, “it undermines the importance of telling the truth.” Quite the contrary, it works to bolster the importance of telling the truth because it serves as a reminder to the individual that even when one is permitted to lie, it is so distasteful that one should still say something that can be interpreted a second way (i.e. in a truthful matter).
