Introduction:
The Torah is referred to as “Toras Emes, A True Torah”. (Tehillim 119:142)
The seal of Hashem is “Emes, truth” (Talmud Yoma 69b)
The highest accolade one can bestow upon a Jew is that he/she is an Ish Emes, a man or woman of truth.
Lying is one of the most disgraceful sins. So much so that the Torah doesn’t simply say not to do it, rather the Posuk (Shmos 23:7) tells us to distance ourselves from untruth, Midvar Sheker Tirchak, an admonition not found by any other prohibition in the Torah.
The Talmud tells us that Hashem despises one who [habitually] lies. (Pesachim 113b)
Being untruthful is not the Torah way and is halachically unacceptable. However, not everything that is seemingly “a lie” is considered Sheker, and not everything is seemingly “the truth” is considered Emes.
We shall now begin to discuss some of the Halachos that pertain to the prohibition of lying and B’Ezras Hashem get some clarity in this topic.
1) It is a biblical prohibition to speak untruths. (See Chofetz Chaim Pesicha to Mitzvos Asei 13. See Smag Mitzvos Asei, Mitzvah 107, Smak Mitzvah 227, Sefer Chasidim Siman 1060, Sefer HaChinuch Mitzva 74, Mesilas Yesharim Perek 11)
2) One who is careful to speak truthfully is emulating Hashem and is acting in accordance of the positive commandment (in Devarim 28:9) of “V’Halachta B’Drachav, you shall follow [Hashem's] ways” (See Chofetz Chaim Pesicha to Mitzvas Asei 14)
3) The prohibition of lying applies not only to speaking untruths with the mouth, but also to writing untruths in letters, newspapers etc. (See Chofetz Chaim Klal 1 Se’if 18 and Pischei Teshuva Choshen Mishpat Siman 34. If lies are printed and distributed there is an additional sin of being a “Choti U’Machti Es HaRabim, sinning and causing others to sin as well”, see Shulchan Aruch and Mishna Berura Orach Chaim Siman 307:16 for more details)
Likewise, lying via a gesture with the hand or eyes is also prohibited. (See Chofetz Chaim Klal 1 Se’if 18 and Sefer Chasidim Siman 1058)
4) Even if the lying is done in jest and/or without malicious intent, it is still prohibited. (See Mesilas Yesharim Perek 11 and Chofetz Chaim in Sfas Tamim Perek 6 and Pele Yoetz, “Sheker”. However, if it is evident to everyone that what was said is a joke and isn’t true, there may be room for leniency)
5) Even if one doesn’t intend to speak untruthfully, but somehow as the words came out they ended up being lies, the prohibition of lying has been transgressed.
Every Jew must carefully measure and examine their words before speaking them to ensure that they will not contain any falsehood. (See Rabbeinu Yonah in Sha’arei Teshuva Sha’ar 3)
6) The above is true even if no gain has been had by the one saying the lie, and no harm has befallen anyone else either due to this lie. (See Rabbeinu Yonah ibid. Chelek 4 and 9 and Sfas Tamim Chapter 6)
7) The prohibition to lie applies equally to men and women. Children as well should be trained to speak truthfully. (See Talmud Sukkah 46)
8) There is no difference if the lies that are spoken are directed at a man, woman or child, or even a non Jew, they are still forbidden. (See Sefer Chasidim Siman 426)
Thus, one should not promise a reward to child for good behavior and then not follow through with the promise as doing so is lying as well as teaching the child that one doesn’t need to keep their promised word. (See Talmud Sukkah ibid. See also Sefer Ahavas Chesed from the Chofetz Chaim Perek 9 that aside from lying there may be other transgressions involved)
To be continued next week B’Ezras Hashem
