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EXODUS — 23:7 false

EXOD831 There is no quality greater than speaking the truth, to wit (Tehillim 119:160): "The crown of Your word is truth." And we have exhorted [this verse]: "Keep yourself far from a false word." Even one's insinuations should be truthful, for the reward for truth is very great. One should, therefore, accustom himself to walk in truth, and he should study Torah to know the truth in order to be able to perform the mitzvos truthfully, according to the Halachah. One should always acknowledge the truth, and he should even study matters of Aggadah which do not involve the fulfillment of mitzvos, so that the heart will believe a truthful thing. One should not be ashamed to accept the truth from anyone. Even if one is the smallest of the small and completely spurned, still accept the truth from him, for a precious pearl, even the hands of the small and despised, is still a precious pearl.

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EXODUS — 23:7 falsehood

EXOD835 Beit Shamai asks Beit Hillel: how can you lie and say the bride is beautiful if she is lame, for example? Isn't it a violation of the Torah commandment to keep far away from a lie? Beit Hillel answers with an analogy about goods purchased in the marketplace. If a man spends a lot of time and a lot of money selecting an item and then asks you what you think of the item, what will you answer? Beit Shamai said that they would say it was beautiful, implying that they gave this answer so as not to insult the person and because to him the item is indeed special. Beit Hillel said the same thing is true with any bride. To the groom, she must be beautiful, even if lame. From this discussion, we can deduce that Beit Shamai measured beauty in objective terms, and if the bride is not objectively beautiful, it would be a lie to say that she is. Beit Hillel, on the other hand, believes that beauty is indeed subjective, "in the eyes of the holder," and thus to every groom she is indeed beautiful. Saying that she is beautiful is not a lie. Shulchan Aruch Even Ha'ezer 65:1 codifies according to Beit Hillel, implying that beauty in Judaism is indeed a subjective quality.

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EXODUS — 23:7 falsehood

EXOD841 God abhors falsehood Psalms 119:163 and King David asks that he be placed on a path far from falsehood. Psalms 119:29 One of the things God absolutely hates is a "false witness who breathes out lies." Proverbs 6:19 Falsehood is the only sin in the Torah from which a person must actively run away [this verse]. For anyone who lies, it is as if that person has worshiped idols. Sanhedrin 92a. Why is this so? Because without truth, there is no foundation of belief and there can be no true belief in God.

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EXODUS — 23:7 falsehood

EXOD833 Another way that we can improve our self-esteem is by not committing one of the basic sins in the Torah. Unlike any other commandment, it says that Jews have to run away from a falsehood, and they have a prohibition not to lie. Part of the prohibition about lying is not to lie to oneself! A person should not deceive himself or herself and think that he or she is worse or less talented or gifted than one actually is. A person also cannot lie and think that he or she is better than one actually is. But certainly, it would also be forbidden to put oneself down unnecessarily. Therefore, each person must do an honest reckoning of one's personality, achievements, and actions, and then judge oneself honestly. Most people with low self-esteem judge themselves too harshly. In judging one's actions, it is important that each individual do just that-judge actions, but not thoughts. It is important in judging oneself that each person not compare himself or herself with others. Why not? First, as was demonstrated above, each person is different, with unique qualities and potential. Second, just as we fool ourselves by often misjudging our accomplishments, talents, etc., we also misjudge the accomplishments and greatness of others. We often wish to emulate others, when these people are actually not worth emulating.

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EXODUS — 23:7 falsehood

EXOD842 In the following Talmudic story, we see that it is permissible to bend the truth in order to make a bride feel good. Our rabbis taught: How does one dance before the bride? Bet Shammai says: "A bride as she is." But Bet Hillel says: "A beautiful and graceful bride." Bet Shammai then said to Bet Hillel: "If she were lame or blind, would you say to her 'A beautiful and graceful bride,' since the Torah says 'Keep far from a false charge'" [this verse]? Bet Hillel said to Bet Shammai: "According to you, one who made a bad purchase in the market, should you praise it before him or defame it? Surely you should praise it. Therefore the sages say: "One should always be pleasant towards people." [Talmud Ketubot 16b-17a].

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EXODUS — 23:7 falsehood

EXOD852 Without truth, human society and human relationships cannot long endure. A customer must be able to trust the seller from whom he or she makes a purchase. A homeowner has to assume that the tradesperson will do an honest job in repairing his or her home. A client has to believe his or her lawyer. A patient must trust his or her doctor. Unless people tell each other the truth, our most basic relationships will disintegrate. It is not surprising that Judaism places great emphasis upon the importance of telling the truth. The Torah says: "Keep far from falsehood" [this verse]. The Talmud says that "the seal of God is truth" (Shabbat 55a). And after we die, the Midrash says that each one of us will stand in judgment before God, and the first question we will be asked is "Were you honest in your dealings with each person?" (Talmud Shabbat 31a). [Author then lists thirteen Jewish sources on telling the truth).

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EXODUS — 23:7 falsehood

EXOD840 Duplicity, resulting in concealing the truth and in creating a false impression, even when the excuse be that it was for a good purpose [Shevuot 31a], is to transgress the Biblical command "Keep the far from a false matter" [this verse]. To pretend to harbor for another an affectionate feeling not actually there, in order to create favor, is to sin against truth. To be lavish in the singing of a bride's praises when she does not deserve them was considered by the School of Shammai as a transgression against the canons of strict truth. The School of Hillel, purely out of consideration for the peculiar circumstances, took a more lenient view [Ket. 17a]. As a precaution against telling an untruth, the advice is to train the tongue in cases of doubt to utter the words "I do not know" [Ber. 4a]. Especially on our guard must we be when speaking to children. "Never tell a child: 'I shall give you so-and-so' unless you actually will give it to him; lest he learn from you to tell untruths." [Sukk. 46b]. Truth is the hallmark of character. "Sin has many tools, but a lie is a handle to fit them all", a warning to be heedless of which is criminal folly.

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EXODUS — 23:7 falsehood

EXOD851 Truth is the seal of God, the beginning and the end of all things [Deut i.17]. It is therefore a profanation of the name of God to avoid the truth with intent to deceive. Perjury is vigorously denounced in the Decalogue [Exodus xx. 7] and in other parts of the Torah [this verse; Lev. xix. 11]. False witnesses, in certain cases, were punished with that penalty which their victim would have received had their plot not miscarried [Deut. xix. 15-21]. Lying is an abomination which receives the lash of fury in all our teachings [Ps. xv.2; xxiv. 4; ci. 7; Zech viii. 16-17; Zeph. iii.13]; it is a direct offense against God "who lieth not" [I Sam xv. 29; Ps. lxxxix. 34]. On this account liars, mockers, hypocrites and slanderers cannot appear before the Heavenly Throne [Sot. 42a]. To speak the truth is a duty which admits of no limitation; only where domestic peace is threatened by the whole truth can "the white lie" be uttered. [Yeb. 65b. On account of shelom bayit, of not destroying that domestic peace and happiness that is so highly prized in our way of life, can a slight modification of the rigidity for truth be allowed.] It is the duty of the Israelite to deceive no man, to speak the truth in his heart and to suffer no false word to be uttered in his presence.

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EXODUS — 23:7 falsehood

EXOD836 Can an expert witness tailor testimony? The secular justice system is a perplexing amalgamation. The adversary system on which it is based reminds us of the laissez–fare orientation of the marketplace. Each side competes to convince the judges of the superiority of its own claims, just as each competing business tries to convince the consumer of its own superiority. Yet the ultimate objective is to mete out impartial justice, where the weak and the strong have equal standing. Getting impartial justice out of a competitive process is a daunting challenge, and it demands the highest ethical standards from the participants in the system. Participants must respect the limits of the adversarial aspect of the process, and know when they are called upon to act with impartiality and integrity. This naturally raises the question of whether a hired expert witness has to be impartial. Q: Much of my income as a real estate appraiser comes from testifying as an expert witness. The litigants who hire me expect me to give low appraisals that will help them in court, and if I do not meet their expectations they'll hire someone else who will. Can I tailor my testimony to the needs of my clients? A: In order to answer your question, we'll have to clarify a critical distinction. There is a big difference between a litigant, or party to a trial, and a witness to a trial. Everyone understands that the litigants are not impartial, and that their claims may be carefully crafted to help their case in court. But a witness is expected to provide only facts, and to be completely impartial. Of course, even claims made by litigants must meet basic standards and be reasonable and defensible. The Torah warns the judge to "Distance yourself from falsehood" [this verse]. The Talmud explained that in order to maintain this distance, the parties to a lawsuit must help the judge by making only factual claims, even if a fraudulent claim would be necessary to achieve a just outcome. [Shevuot 31a] Realistically, however, we have to accept that in an adversary system the litigants are permitted to stretch their claims within the limits of what is reasonable and defensible. The job of the litigant is to present his own case in the most favorable light and to highlight weaknesses in the opponent's case. The job of the judge and the jury is to impartially adjudicate these presentations. We applied this idea above in explaining that an accountant is permitted to make a novel interpretation of a tax law and order to help his client, as long as he believes the interpretation can be defended. The accountant does not have to pretend that he is the judge making an objective determination. He is making a claim, and if the tax authorities disagree, they are welcome to make a counterclaim and let a judge decide. By the same token, if your client wants to claim that his property has a low value, you can work as a consultant and prepare documents that tend to support the claim, as long as the documents do not violate the basic standards of your profession. But a much different standard applies to a witness. A witness is never allowed to distort the truth. Even if a witness is called by one side, he is testifying on behalf of the court, not on behalf of a litigant. Jewish law is particularly strict on this point. Not only as a witness forbidden to actually distort testimony; he is forbidden even to feign willingness to serve as a witness in order to intimidate the other litigants into settling. This is true even if the decoy witness is convinced that this will lead to justice being done. The basis for this rule is again the verse, "Distance yourself from untruth" [this verse]. It is not enough merely to refrain from injustice; we have to distance ourselves from injustice by avoiding distortion of the judicial process [Sanhedrin 23a]. While the content of testimony should be unaffected by the payment to the expert witness, the hired witness may and should be careful to bring to light those facts which favor the side which hired him. In other words, he does not bias his judgment, but he does want to make sure that his impartial judgments are brought to the attention of the court so that the side which hired him can get a fair hearing. By the same token, it Is understandable if an expert witness is particularly careful to emphasize points favorable to decide which hired him. But this is not the same as making statements that go against your professional judgment and training. The real problem is with the system. An expert witness is an unfortunate hybrid-engaged and paid by one side yet expected to provide impartial testimony. The ideal situation in cases where expertise is required would be for both sides to agree on an expert. It would be wonderful if judges would instruct litigants to try and agree on an expert in such cases, just as judges sometimes instruct the sides to try to reach a settlement or to engage in mediation. Then there would be a strong incentive for the appraiser to be right on target, since the fairest appraisers would get the most business. If you developed a strong reputation as an impartial and accurate assessor, perhaps you could get business from disputants who will use you as an arbitrator. They will prefer to take their case to you rather than to court, knowing that they will get a fair judgment at a bargain rate since they do not have to pay lawyers.

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