torah

Why ‘distance’ ourselves from falsehood?

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Our parasha, Mishpatim, contains the ethically-infused mitzvah “mi’devar sheker tirchak” (“Distance yourself from a false matter,” Shemot 23:7).

In his Torah commentary HaKatav Ve’Kabbalah, Rabbi Yaakov Tzvi Mecklenburg raises a fundamental question regarding the phraseology of this commandment: “Why does the Torah use this indirect terminology, rather than the standard formulation, ‘lo tedabar sheker (do not tell a lie)?’” I believe his answer informs our understanding of this Divine directive until the present moment:

“The reason the Torah changes the text of this commandment and does not say, ‘lo tedabar sheker,’ is quite clear,” he writes. “For in truth, there is no more commonly found violation of Torah law than telling a lie. This is illustrated in [Talmud Sanhedrin 97a] chapter Chalek, wherein it states: ‘At first I thought there was no truth in this world.’ Rashi explains that this means, ‘There is no person who always speaks the truth.’ Therefore, the Torah uses the [unusual] formulation in order to create an even greater gap between ourselves and this violation.”

The Maharal of Prague underscores the importance of the Talmudic phrase cited by Rav Mecklenburg, “At first I thought there was no truth in this world.” He suggests that its primary purpose is to stress the value of emet (truth): “One must know that the essence of this expression is to make known the great value of emet, for everything that follows the truth is fitting to be permanent in nature. As our Sages taught us, ‘The truth remains, whereas a lie will not endure’ (Talmud Shabbat 104a). This is the case, since truth is fitting for existence, and falsehood is destined for destruction” (Chidushei Aggadot).

In the Maharal’s estimation, emet is one of the constitutive elements of existence itself, for only that which is built upon truth will continue to endure. Little wonder, then, that the prophet Zechariah adjured our nation: “Speak the truth each one with his neighbor; truth, and judgment of peace you shall judge in your cities” (8:16).

Perhaps most important of all, when we seek to live lives that embody emet, we are emulating the Almighty Himself. As the prophet Yirmiyahu proclaimed, “the L-rd G-d is emet (true)” (10:10).

The Talmudic sage Rabbi Avun interprets Yirmiyahu’s use of the term “emet,” in the following manner: “For He is the [eternally] living G-d and the King for all time” (Talmud Yerushalmi Berachot 1:5). Rabbi Chanina further explicates the relationship that obtains between Hashem and emet when he teaches us, “The seal of the Holy One, blessed be He, is emet” (Talmud Shabbat 55a).

In other words, emet is one of the markers of Hashem’s presence in the world, and, therefore, the standard by we should judge our daily actions. 

May the time come soon and, in our days, when the entire world will live in truth and recognize the one true Master of the Universe.