DEUT118 … if a statement can be understood in two possible ways, and the listener understands it in the "wrong" manner (in a situation that it is permitted to lie), then that kind of statement is preferable to an out-and-out lie (Aruch Lenair commentary on Yevamot 65b). He gives the example of Abraham declaring that Sara was his sister. This too was not an outright lie as we know that Sara was Abraham's niece (Genesis 11:29 with Rashi commentary). In many languages, including Hebrew, the word for niece or nephew is a form of the word for brother or sister (after all, a niece or nephew is the child of a sibling). Thus, when Abraham said Sarah was his sister, it was not an absolute lie. In the passage above that says that Jews are permitted or obligated to tell all brides that they are beautiful (Ketubot 16b), the beauty may refer to inner beauty or, as mentioned above, the intended meaning can be that for that groom on the wedding night, she really is beautiful. Thus, "a beautiful bride" is also not a complete lie. The Talmud recalls the story of Rabbi Eliezer who was arrested for heresy, i.e., practicing Judaism. When the non-Jewish court asked Rabbi Eliezer how he could believe in such a foolish thing called Judaism, Rabbi Eliezer answered, "The judge is correct." Rabbi Eliezer was referring to God, the Judge who is always correct. But the judge in the court (mistakenly) believed that Rabbi Eliezer was referring to him, and on that basis pardoned him (Avodah Zara 16b). Thus, a statement that can be interpreted two ways with some truth to it is the preferred type of lie. Rava said that a Torah scholar was permitted to say, "I am a worshiper of fire, and therefore, will not pay the poll tax." Apparently, this tax was levied upon Jews, but not upon Persians who worshipped fire, and thus the Torah scholar who said this was excused from the tax. But this scholar was actually referring to God, who is also referred to as fire, unbeknownst to the Persian tax collector (Nedarim 62b, this verse]. This type of lie is then permitted. The double meaning does not allow a lie to be spoken in the first place, but when it is allowed anyway, a lie with one possible true meaning is always preferred. Thus, a modern Rabbi rules that if the only way to achieve peace (for past events that will not harm anyone) is by lying, one should nevertheless try to lie in a way that can be interpreted in two manners, with one way being the truth. Furthermore, even a Jew who is permitted to lie in a specific circumstance should always try to limit the words of untruth as much as possible (Niv Sefatayim, Hilchot Issurei Sheker 2:9-10).