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10

Taken at face value, this statement is an outright lie. Though it is clearly intended to make Yitzchak think that Yaakov was actually Eisav, it is still unsettling that Yaakov (who is often thought to be the paradigm of truth) could lie like that. Therefore, Rashi gives his interpretation of how to read Yaakov's words: אנכי המביא לך ועשו הוא בכורך ...


9

When a person doesn't have Smicha, he can't do anything that requires a Beis Din (a Jewish court). Therefore, technically we shouldn't be able to Force someone to come to court. Arrange divorces. Arrange conversions. Make a new month. Hillel II (who was an Amora in the middle of the Gemara's time) was mekadesh all Roshei Chodoshim until the coming of ...


8

This story is mentioned in the name of the Munkatcher Rebbe in the Wagschal edition of the Alshich's Toras Moshe to Bereishis (pg. 15) and in Toldos HaAri HaQadosh (pg. 27, last paragraph). I can't find earlier sources for this.


6

Chabad has this: A well-known saying in the Mishnah goes like this: "Be bold as a leopard, light as an eagle, swift as a deer and mighty as a lion to do the will of your Father in Heaven" (Rabbi Judah ben Tema, Ethics of Fathers 5:20). This saying is also the opening quote of the Shulchan Aruch (The Jewish Code of Law). The leopard often ...


6

To first clarify, even though lying is usually frowned upon, I'm pretty sure that, at least ethically speaking, there's no reason to frown upon lying to Pharaoh in this situation if it was necessary to save the Jews. The question being dealt with here is why was this deception necessary - couldn't God have saved them without the lie? Thanks to this shiur, ...


6

This is an argument in Rishonim. The answer is not directly stated anywhere in the Talmud. The Sefer Yereim in Siman 178 says that it is comparable to the fifth added to Teruma, where it is paid to the Beis Din to distribute to whomever they want. However, he isn't certain about it. The other option is that it is paid to the initially accused. The תועפות ...


5

As stated by Vram, we still give it because it provides a useful institution for "certifying" knowledge of the various parts of halacha. We even have different types of smicha for different applications; yoren yore vs. yuden yuden, for example. The premise of your "gneivas da'as" comment is that, due to the similarity in name, people would think they're ...


5

R' Zevin writes in "A Treasury of Chassidic Tales" page 291: R' Yehuda Tzvi of Rozla was once visited by a Chassid who gave him a kvittel (prayer request) with the accompanying traditional pidyon (money given to a Tzaddik). The Rebbe asked him (rhetorically) how he, the Rebbe, was allowed to receive a pidyon; after all, the money is only given on ...


4

According to Rabbi Eli Teitelbaum ZATZAL the answer is that the Mitzva is not fulfilled. http://www.campsci.com/articles/iv_been_scammed_out_of_a_mitzva.htm


4

The earliest reference I can find to an aversion to lying in prayer is a rashi on Shabbat 24a sv Arvit which quotes the Geonim saying that one should not say Aneinu on a fast day at ma'ariv and shacharit (which is the simple reading of the gemaras and the majority opinion in rishonim) lest one become weak later into the fast and need to eat, thereby ...


4

Here is an excerpt from Kovetz Minhagim, An Anthology of Chabad Lubavitch customs regarding pregnancy, childbirth, circumcision, redemption of the firstborn, and the birth of girl: It is the custom of chassidim who are careful to conduct their lifestyles according to the practices of old that they conceal their wives' pregnancies until they have ...


4

There is a prohibition of "Ona'at Devarim" - "Verbal Oppresion". This prohibition emanates from two closely placed verses - Vayikra 25:14 and 25:17 that state "Do not aggrieve one another." This article details the applications of "Ona'as Devarim". In summary, the caller expected to make a sale. Your attempting to play jokes on him most likely aggrieved him ...


4

The Ohr Somayach writes that logically one would have assumed they would pay the person who they testified was owed money. Meaning, do to them what they tried to do - they tried to make A owe money to B, so they should owe money to B. However, the Ohr Somayach concludes that because of דרכיה דרכי נועם, the ways of the Torah are pleasant, it would offer the ...


4

Devarim 13:1-4: Everything I command you that you shall be careful to do it. You shall neither add to it, nor subtract from it. If there will arise among you a prophet, or a dreamer of a dream, and he gives you a sign or a wonder, and the sign or the wonder of which he spoke to you happens, [and he] says, "Let us go after other gods which you ...


4

The Talmud (Art Scroll Yevamot volume 2 63a4) PDF of actual gemara page states: Rav's wife would aggravate him. When he would tell her, "Prepare me lentils." she would [instead] prepare chimtzei (Rashi - possibly peas) [If he said, "Prepare me] chimtzei", she would [instead] prepare lentils. (Meiri states that she would do the opposit of what he ...


3

Radak says "Ain Somchin al hanes" Do not rely on miracles. He also compares it to Yaakov being afraid that Eisav was coming, David fleeing from Shaul and other incidents In Pesachim 8b and Yoma 11a we are told that the protection during the mission is only if the danger is not imminent. In this case, Shmuel asked for natural means to protect himself ...


3

Although Issac was going to give Esau the beracha due to him being the elder, Rebecca knew from nevua that Jacob was the one who was supposed to get the beracha, Jacob spent his time studying Torah instead of hunting, and Esau did sell the birthright after all. Esau was not dying, for right after eating he up and walked away, he didn't care so much what ...


3

I once heard the following explanation: In Parshas Beha'aloscha (Bamidbar 8:3), after Aahron Hakohen was tasked with lighting the Menorah, the Torah tells us that "ויעש כן אהרן" - Aaron did so. Rashi there cites the Sifrei (1:5) that it was necessary for the Torah to advise us that Aahron in fact complied with the Divine instruction, for "this shows Aaron’s ...


3

This question can be approached from different perspectives. First is the is what the law of the land is. Although halacha does not always follow secular law, in questions of business conduct we are obligated to follow the law of the land, which we know by the term "dina d'malchuso dina." On this, Rav Yitzchak Shmelkes (Beit Yitzchak, Yoreh De'ah 2:75) ...


3

You ask if there's a problem with telling someone he's sinning. No, it's one of the 613 mitzvos, based on Lev. 19:17. But there are ways to do it and ways not to: see e.g. Rambam, Deos 6:7: … gently, with soft language. He should make sure the fellow knows that he's telling him this only for his own benefit, to bring him to life in the world to ...


3

I have no source, but I have always learned as follows: Contrary to popular belief, the main issue with lying has less to do with the words you use and more to do with the message you are conveying. If a friend at your home asks you for $5 and you say "I don't have any money on me" when the money is in the other room, that is sheker even though your words ...


3

My own thought: There is no indication that when God spoke to Avraham about Sarah laughing he was in any way angry at Sarah (it does not say v'yichar af, not does it ever say that Sarah was punished). Furthermore had God been angry at Sarah why wouldn't he have spoken directly to her (as he did with, say Miriam and Ahron)? Rather, God was in fact ...


3

Some unsourced thoughts (I can break these into separate answers if that's better): Abraham thought Sarah was too old, but G-d didn't want to embarrass him in front of his guests. Instead, he chose to embarrass Sarah (who is guilty of the same thing) because she was not face-to-face with the angels. Abraham could hear Sarah laughing and Abraham suspected ...


3

There has to be some way of demonstrating who is reliable. Genevat da'at, based on the Gemara in Hullin 94a, is when someone thinks you did something contributory (or thinks you are willing to do something contributory) for their sake when really you didn't (or aren't willing to). Being uneducated isn't the same as falling victim to genevat da'at. Semicha ...


3

In context we know that God is good from observing His deeds, i.e. that He created human beings as an act of pure benevolence, not because He needs anything from us as the shaar bitachon (gate 4 of Chovos Halevavos) says. That one is conscious of G-d's abundant goodness to man, and how He brought him into existence out of abundant and pure benevolence and ...


3

The prime example given by the Talmud of an overriding reason to allow misleading statements is in the interest of maintaining peace (whether marital or otherwise). This would seem to be all the more so a compelling reason when the peace in question is between G-d and the entire Jewish people. See Yevamot 65b: וא"ר אילעא משום רבי אלעזר בר' שמעון: מותר ...


3

Although we often invoke Midivar Shekker Tirchack as the Torah's command not to lie, it is not really a biblical prohibition. That pasuk is actually discussing beis din and witness. When the Gemara discusses keeping your word in business it invokes another verse, הין צדק איפה צדק. This still does not apply to a lie in conversation. For that we have the ...


2

דף על הדף קידושין דף יח עמוד א מכח דין זה שלעשו היה דין ישראל מומר, נתבארו כמה דברים: בתורתך שעשועי (תולדות) ביאר לפי זה, כיצד הותר ליעקב אבינו לגנוב דעת אביו ולומר (בראשית כז, יט) 'אנכי עשו בכורך', אלא משום שהיה לעשו דין ישראל מומר שאסור לאכול משחיטתו, ונמצא שבמעשה זה הציל יעקב את אביו מלאכול משחיטתו האסורה של עשו, ולאפרושי מאיסורא מותר לשקר, דלא גרע ממה ...



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