THE MATE OF a sailing vessel took a drop too much and became drunk for the first time in his life. The captain recorded in the ship\u2019s log: \u201cMate drunk today.\u201d<\/p>\n
When the mate read the entry he implored the captain to erase it from the record, saying that when it would be seen by the ship\u2019s owners it would cost him his job, and that the captain was well aware that this was his first offense. The captain refused to change his mind and said to the mate, \u201cThis is the fact, the truth is the truth, and into the log it goes.\u201d<\/p>\n
Some days later, the mate was keeping the log, and he made this entry\u201d \u201cCaptain sober today.\u201d The indignant captain protested when he read the record, declaring that it would leave an altogether false impression in the minds of the vessel\u2019s owners as though it was unusual for him to be sober. But the mate answered using the captain\u2019s own words: \u201cThis is the fact, the truth is the truth, and into the log it goes.\u201d<\/p>\n
Is this in fact the truth? Does every truth go into the log? If the answer is no, what about a lie, does every lie go into the log? We\u2019ve all heard of the half truth, is there also a half lie? Remember the mother who scolded her child saying, \u201cI never want to catch you lying again.\u201d As she was lecturing the child about the evil of lying, her phone rang. \u201cPlease answer it,\u201d she told her son, \u201cand if it\u2019s Mrs. Cohen, tell her I am not at home.\u201d Was this mother lying, or simply not telling the truth? Is there a difference? One more question: does the Torah prohibit us from lying, or does the Torah expect more from us? Are we perhaps, expected to also not refrain from the truth?<\/p>\n
There are two sources in Torah which prohibit lying. Velo teshakru ish bamito \u2013 \u201cDo not lie to one another\u201d in Vayikra (19,11) and in Mishpatim where the Toah doesn\u2019t simply state the prohibition to lie, but rather declares Midvar sheker tirchak, meaning, \u201cYou shall distance yourself from anything false.\u201d This means, explains Seforno that one must refrain from saying anything which may be construed as a lie.<\/p>\n
The instinctual capacity inherent in every human being to lie was very much on the angels\u2019 minds when G-d was about to create the world. \u201cThe ministering angels divided into two parties, \u201c the Midrash relates. Mercy said: \u201cCreate him.\u201d Truth said: \u201cDo not create him, since he is all falsehood.\u201d It\u2019s tough to be honest, always honest! It\u2019s among man\u2019s greatest challenges to make truth an unshakable part of life. It is told of the Ba’al HaTanya that he strove for twenty one years to gain and grasp the truth. Seven years he worked to discover what truth is. Seven years he worked to chase away sheker – falsehood. Finally, for seven years he struggled to integrate truth into his very being.<\/p>\n
It\u2019s obvious then, why the Torah would emphatically declare Lo tishakru ish bamito \u201cand deal not falsely with each other.\u201d But, why did the Torah go beyond that and add in Mishpatim, midvar sheker tirchak \u2013 \u201cYou shall distance yourself from falsehood\u201d? Only regarding lying does Torah use an expression of harchaka, to separate and distance oneself from any form of falsehood. Lying seems to be such an absolute evil, which requires the avoidance not only of the sin itself, but of its distant cousins, as well.<\/p>\n
The additional pasuk in Mishpatim refers to the avoidance of half truths, or, if you will, of half lies. Falsehood in Jewish terms means much more than simply not telling the truth. Falsehood connotes anything that runs contrary to wisdom, including ingratitude and misrepresentation. Judaism demands much more than just not being a liar. It demands absolute truth and honesty \u2013 without equivocation, negotiation or room for misinterpretation.<\/p>\n
Are there however, any circumstances where the waiving of the truth in permitted in the interests of greater values or goals? We are well aware that G-d Himself amended Sarah\u2019s words, for the sake of peace. Sarah said, \u201cMy husband is old.\u201d G-d reports her as having said that she was old. This emendation of the truth is viewed as permissible and even commendable \u201cin order to promote peace.\u201d The Talmud derives from here that it is permissible and even a mitzvah to deviate in the interests of peace. Yosef too tells his brothers after Yaakov\u2019s passing, \u201cYour father did command before he died, saying, \u2018So shall you say to Yosef, Forgive, I ask you, the transgression of your brothers,\u2019 \u201c That was truth waived in the interests of peace<\/p>\n
What emerges then is a clear picture. It is absolutely forbidden to lie, cheat or deceive. It is absolutely permissible to withhold truth for the sake of the greater good of peace. But it is required and expected to distance oneself from any situation where the truth may be submerged or misconstrued.<\/p>\n
No man was more imposed upon by rabbinical authors in search of haskamot and approbations for their books, than the Gaon of Vilna.<\/p>\n
One day a pretentious Talmudic scholar asked him for an approbation for his about to be published treatise. The Gaon could not refuse as much as he really wanted to, and wrote a halfhearted testimonial of a few short lines. Although he had plenty of room, he signed his name at the very bottom of the page.<\/p>\n
\u201cWhy do you sign your name so far from the actual approbation, rabbi\u201d asked the author. The Gaon smiled and replied: \u201cThe Torah commands us: Midvar sheker tirchak \u2013 keep a distance from falsehood.\u201d<\/p>\n