Is Lying Evil?

Rabbi Moshe Ben-Chaim

God said, “Distance yourself from falsehoods” (Exod. 23:7). However, Talmud (Baba Metzia 23b) allows one to alter his words in 3 cases: 

Rav Yehuda says that Shmuel says, “One may say he is not learned in an area, he may avoid discussing of sexuality, and he may degrade a certain host.” 

He is allowed to alter the truth in learning to be humble, in sexuality to be modest, and regarding hosts to protect them from guests consuming all their food. But how is this permitted in light of God’s command not to lie?

As Howard Salamon shared with me, Rabbi Israel Chait cited other cases too where lying occurred. Aaron lied to disputing people to foster peace between them. Jacob lied to Isaac to obtain the blessings he rightfully purchased, and God lied to Abraham so he would not feel bad that his wife viewed him as old. 

The principle is that truth must be upheld. But what shall one do when 2 truths oppose each other? For example, Abraham lied that Sarah was his sister so foreign peoples would not kill him to take his “wife.” Abraham opted for the greater good, that he would live, and continue teaching monotheism. Although clearly lying about Sarah being his wife, the good in this case is not to technically speak truth. The good of his life outweighed the inconsequential truth that she was his wife.

In the Talmudic portion above, humility about one's learning targets one's better relationship with God, as one must be humble, which was the great trait of Moses. Humility of God must precede Torah knowledge. Modesty about sexuality also targets being in the right emotional distance from the lusts. And protecting someone by saying their food is bad preserves their resources. 

In any case where a technical truth will cause greater evil, one should alter his words and opt to secure the greater truth. So God’s words remain intact: “Distance yourself from falsehoods” refers to protecting the greater good. One may lie in a smaller matter when it protects a greater truth.