12

See the Talmud’s elaboration on 49b: על מנת שאני עשיר אין אומרים כרבי אלעזר בן חרסום וכרבי אלעזר בן עזריה אלא כל שבני עירו מכבדים אותו מפני עושרו ‘On condition that I am wealthy,’ we do not say, like R. Eleazar b. Harsom and R. Eleazar b. Azariah, but as long as he is honoured by his fellow citizens on account of his wealth. (Soncino translation) Rashi ...


11

This seems practically identical to a problem posed in Chullin 94b: Mar Zutra the son of Rabbi Nahman was once going from Sikara to Mahuza, while Raba and Rabbi Safra were going to Sikara; and they met on the way. Believing that they had come to meet him he said: ‘Why did the Rabbis take this trouble to come so far [to meet me]?’ R. Safra replied: ...


8

Thanks to Google, YouTube (please see only the video description - I cannot vouch for the video's actual content) and finally Chabad.org, I found the original statement in Moreh Nevukhim 2:151: כל דבר שהוכח, לא תוסיף אמתתו ולא יתחזק הנכון שבו בהסכמת כל העולם עליו, ולא תגרע אמתתו ולא יחלש הנכון שבו אם יחלקו כל אנשי הארץ עליו Anything proven true does not ...


7

People cannot be ABSOLUTELY CERTAIN they love their children. Ask a psychologist about things lurking in unconscious parts of our minds because we won't admit ugly truths to ourselves. We certainly can't prove that love to others. And yet, we do not demand any kind of proof before making major sacrifices on their behalf. If the sun has come up every day of ...


6

There is a grest deal of Jewish literature on Business Ethics. But to the point of your question see this article at Jewish Law from where I abstracted this quote under HONESTY IN THE MARKETPLACE. Any type of deceptive act or practice, including deceptive advertisements and deceptive packaging, would also be a violation of the Biblical ...


6

The book in question is probably from the contemporary, R. Yaakov Chizkiah Fisch. The full book is online here.


6

See Gemara BM 23b For Rab Judah said in the name of Samuel: In the following three matters learned men do conceal the truth: In matters of a tractate {they ask know you this Massechet at your fingertip and by humility he says "No!" (Rashi)}, bed {If they ask if he has a sexuel intercourse, he can hive a negative answer, even if it is not true, by modesty (...


6

Some of the disagreements in earlier answers seem to stem from different understandings of peer review. From the definition stated in the question, it seems totally reasonable to think of disagreements in the mishna and gemarah, or in the rishonim, achronim, and later works, as constituting peer review. Those who disagree are typically "people with similar ...


5

The Mishneh Halakhot (Vol. II: 24) explains: יותר טוב לישב דברי הראשונים ז"ל אפילו בדוחק גדול מלאמר דנעלמה מהם גמרא מפורשת בכמה מקומות בש"ס ועיין בח"ס ריש כתובות שכתב רוב מהתרוצים הדחוקים אמתיים הם וז"פ That is, it is better to give a forced explanation of the Rishonim than to suggest that they forgot explicit passages in the Talmud. Thus, the intent is ...


5

Your quote is what Eve responded to the serpent which was not accurate. She added the touch and softened the punishment. Hashem said in 2:17 "on the day that you eat of it you will surely die" which did come true since "a thousand years is but a day" and they died within that "day". Thus, what Hashem said came true. See Rav Hirsch on 3:2-3.


5

Rashi (Ketubot 57a:) already acknowledges that in certain types of disputes one party is of necessity lying (or,to soften the implication, saying something untrue (possibly unwittingly)): דכי פליגי תרי אליבא דחד מר אמר הכי אמר פלוני ומר אמר הכי אמר פלוני חד מינייהו משקר אבל כי פליגי תרי אמוראי בדין או באיסור והיתר כל חד אמר הכי מיסתבר טעמא אין כאן שקר כל חד ...


4

It has been demonstrated by experiment, though not entirely scientifically, that the vast majority of people do not read EULAs. Thus, I would say there is an אנן סהדי that "I have read and agree" just means "I agree" in this case.


4

Generally, you should not lie. Sotah 42a makes it clear that those who lie (shakranim) do not merit the divine presence. Who are these shakranim? dafyomi.co.il translates it as follows: SHAKRANIM (9 categories): (a) One who lies in order to steal from or abuse others, thereby transgressing the prohibitions of "Lo Sigzol" and "Lo Soneh." (b) ...


4

Telling the truth is very important as the Torah writes "distance yourself from a lie" (Shemot 23:7). The parameters of telling the truth vary though and there are four types of circumstances where one can bend the truth (adapted from Hershey H. Friedman and Abraham C. Weisel article on the topic) for the sake of peace (classic case is God changing Sara's ...


4

There are a few answers to this question. One is that in essence, Eisov was the one who was doing the initial tricking here. He would have been receiving the brochos because (1) Eisav had been misleading Yitzchok about his true nature (Key Tzayid B'Piv) and (2)It's unclear if Yitzchok was aware that Esav had sold the Bechora to Yaakov and would have ...


3

A Jew should tell the truth, as the Torah writes (Shemot 23:7): "stay away from falsehood". There is a small list of situations where one might "dance around the truth" to e.g., promote peace, practice humility (e.g., arguing one doesn't know something) or to protect someone from embarrassment. See a good list here including limitations of this approach. ...


3

Let's assume there were no oaths involved, simply a statement like "I will invest." Shulchan Aruch Choshen Misphat 204,7 spells out that if you commit to buy or sell, "you really should keep your word, and if you don't do so, shame on you for your lack of integrity; but the courts can't extract anything from you." Rabbi Moshe Feinstein writes in Igros Moshe ...


3

The Magen Avraham in siman 156 quotes the seffer Hachasidim siman 426 that says 'this that it is allowed to change the truth for peace, this is only for something which has already passed but not concerning the future'. The case of Chiya is for the future, he lied and told her what she should go now to prepare. The case with Yosef's brothers is in the past....


3

[As usual] I'd like to point out, that the problem with גניבת דעת or הונאה is two-fold: [A sort of] "damaging" your fellow Jew, which stems from "לא תגנובו" and similar to it (ריטב"א חולין צד, א) which is בין אדם לחבירו and the result is that one has to repay (or to appease) the fellow. The "actor" transgressing multiple Mitzvot by himself and his evil ...


3

Just being published in the Talmud is a form of Peer Review. Not everything that Rabbi Akiva ever said has been written & published, only the things that his peers felt were valuable. And everyone who publishes a Sefer gets an Haskamah / approbation from their mentors & peers. Jews have been practicing peer review for millennia.


3

More than 50% of mishnayos have multiple tanaim disagreeing. That's peer review. R' Meir says something, R' Yehuda reviews it and says something else. When nobody disagrees explicitly, the assumption is they reviewed it and agreed (הלכה כסתם משנה). It's exactly the same in the Gemara.


2

I don't know. But here's an argument possibly supporting allowing making such statements: The Torah discusses the case of a ben sorer umore (a rebellious son). The Talmud (Sanhedrin 71 amud 1] cites an opinion that such a case has never happened and never will. Nonetheless, the Torah discusses what to do if it does happen. That is, the Torah itself is ...


2

The Gemara in Bava Kamma discusses a guy who gave his shor to a shomer to watch, and it gored while the shomer has it, and the shomer hands it over to pay for the damage caused (because shor tam meshalem migufo). The owner says that the shomer owes him for the loss of his shor, and eventually the claim the Gemara comes onto for the shomer is that had the ...


2

Hashem said: וּמֵעֵ֗ץ הַדַּ֙עַת֙ ט֣וֹב וָרָ֔ע לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ כִּ֗י בְּי֛וֹם אֲכׇלְךָ֥ מִמֶּ֖נּוּ מ֥וֹת תָּמֽוּת Translation (according to the traditional nikud and cantillation): And from the tree of knowledge good and bad you shall eat not from him because/maybe/but in a day your eating is from him die you will die (Gen 2:17) The woman said: ...


2

The answer to this OP IMHO, is to be found in Talmud Kiddushin 80a. The name of the "sugya" (topic) is "Soklin v'Sorfin al Ha'Chazakos" ("We stone and burn the accused because of a [strong] presumption of established evidence") The Gemara there explains that the Court has the legal power and obligation to stone and burn the accused (finding them guilty of a ...


2

This was written by Chassam Sofer in a responsum to R. Moshe Gluga (dayan of Zelem/Deutschkreutz) relating to a prior correspondence they had regarding a question posed by the latter. R. Sofer dismissed the question , one reason being that it would it would call into question the particular opinions of Tosafos R. Isaiah de Trani (Ria"z). In the ensuing resp.,...


2

I don't think that you can infer your conclusion from his text. All he said (at least from the page you linked to) is that other nations begin to imitate us after the Cherem. That statement doesn't exclude the possibility that prior to Jews, some other culture had some ban, formal or informal, but no one followed that ruling. And, more likely, numerous ...


2

In an ironic turn of events Rabbi Yaakov Kaminetzky addresses this in his Emes Liyaakov. He answers that truth and lies are not the black and white as we see them. Truth is what something should be according to Hashem's will. Since actin Yaakov took was to make sure everything played out according to what it should have been, he hadn't actually lied.


2

Thought certainly not the first source for the idea, Rabbenu Bachya (Bereishis 25:27) is a source who writes: ועוד יש להתבונן שהיה ראוי לומר יעקב איש אמת כיון שמדתו אמת - Furthermore, actually the Torah should have written: ויעקב איש אמת, “and Yaakov was a man of truth.” His principal characteristic was אמת, “truth.” as well as Teshuvos HaRashba (V:...


2

The opinion of the Aruch Hashulchan (EH 38:94) regarding this matter is that rich is a fluctuating term which is determined per the locale. וזהו ידוע שבעיר קטנה נקרא עשיר בסכום קטן ובעיר גדולה לא נקרא עשיר בסכום כזה, ולכן תלוי לפי המקום שהוא דר בו [נ"ל] It is commonly known that in a small city it takes less wealth to be considered rich than in a big ...


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