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

Anytime that you purchase something using anything that you claim has value, but in fact is not what it appears, you are guilty of fraud and theft, both of which are Isurei DeOraitha (Biblical prohibitions). It has nothing to do with whether or not the country you are in considers it a felony or a misdemeanor, or even if it is encouraged as an economic ...


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 ...


7

Something that might bear on this is in Proverbs (26:4-5): "Do not answer a fool according to his folly, lest even you become like him. Answer a fool according to his folly, lest he be wise in his sight." Noting the obvious contradiction, the Talmud (Shabbos 30b) points out that the first statement is referring to "worldly matters," the second to Torah ...


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

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

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

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

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

As @DoubleAA wrote, the Rambam seems to imply that there is a mitzva to swear in Hashem's name (when something is true). However, there is a Medrash Tanchuma which says that since the verse says: "את ה' אלהיך תירא ואותו תעבוד ובו תדבק ובשמו תשבע" - "You will fear Hashem, serve him, cleave to him and swear in his name", one is only allowed to swear in Hashem'...


5

The Seventh of the 613 Mitzvot according to the Rambam is: והמצוה השביעית היא שצונו להשבע בשמו יתעלה כשנצטרך לקיים דבר מן הדברים או להכחישו כי בזה הגדולה לשם יתע' וכבוד ועילוי והוא אמרו (ואתחנן ו עקב י) ובשמו תשבע...‏ The seventh commandment is that we are commanded to take oaths in His holy name when we will need to establish or contradict ...


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

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 ...


4

Counterfeiting money is definitely assur, prohibited, by Halacha. Why? Just off the top of my head (I'm going to Wiki this, so feel free to add answers and sources): Vayikra 19:11 "לֹא, תִּגְנֹבוּ; וְלֹא-תְכַחֲשׁוּ וְלֹא-תְשַׁקְּרוּ, אִישׁ בַּעֲמִיתוֹ." "Don't steal, deal falsely, or lie." מִדְּבַר-שֶׁקֶר תִּרְחָק (Prohibition against lying) [Shemot 23:7]...


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

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

[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

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

Preface: I don't think my answer actually happened, I just like the way the pieces fit together. According to the Talmud in Kesubot (63A), Ben Azzai was engaged to the daughter of R' Akiva. So, assuming the opinion in Masechet Sotah (4B) that Ben Azzai married and later separated from his wife, since "What could he do, his soul desired Torah, let the world ...


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

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

Isur of Genevat Daat is certainly present here (see Gemara Hullin 93b-94a, Rambam Hilchot Mechira 18, Shulhan Aruch Hoshen Mishpat 228). Whether this is Isur from the Torah or not is a totally different story. Here is a good list of Mare Mekemot whether it is Asur from the Torah or from Rabanan.


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 ...


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