Truth and Deception ~ 70 faces Shavuot Session II

Separate the people into havrutot, each with one of the contemporary explorations regarding truth, facts, lies and opinions; at the end of the source sheet.

~ What is the conversation about, in your piece?

~ Do you strongly agree or disagree with your piece? Why?

Our next session is about the relationship between the idea of 70 facets of the Torah and the concept of truth.

The importance of truth

() לְעולָם יְהֵא אָדָם יְרֵא שָׁמַיִם בְּסֵּתֶר וּמודֶה עַל הָאֱמֶת וְדובֵר אֱמֶת בִּלְבָבו וְיַשְׁכֵּם וְיאמַר:

A person should always revere God, in private (and in public), acknowledging truth and speaking truth in one's heart, on arising, declaring...

(יח) רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַדִּין וְעַל הָאֱמֶת וְעַל הַשָּׁלוֹם, שֶׁנֶּאֱמַר (זכריה ח) אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם:

(18) Rabban Shimon ben Gamliel says, "On three things the world stands: on judgment, on truth and on peace, as it is said (Zachariah 8:16), 'Truth and the justice of peace shall you judge in your gates.'"

(י) וַֽה' אֱלֹקִים֙ אֱמֶ֔ת הֽוּא־אֱלֹקִ֥ים חַיִּ֖ים וּמֶ֣לֶךְ עוֹלָ֑ם מִקִּצְפּוֹ֙ תִּרְעַ֣שׁ הָאָ֔רֶץ וְלֹֽא־יָכִ֥לוּ גוֹיִ֖ם זַעְמֽוֹ׃ (ס)
(10) But the LORD is truly God: He is a living God, The everlasting King. At His wrath, the earth quakes, And nations cannot endure His rage.
(קמב) צִדְקָתְךָ֣ צֶ֣דֶק לְעוֹלָ֑ם וְֽתוֹרָתְךָ֥ אֱמֶֽת׃

(142) Your righteousness is eternal; Your Torah is Truth.

ור"ל אמר תיו סוף חותמו של הקב"ה דאמר רבי חנינא חותמו של הקב"ה אמת

And Reish Lakish said: The letter tav is the last letter of the seal of the Holy One, Blessed be He, as Rabbi Ḥanina said: The seal of the Holy One, Blessed be He, is truth [emet], which ends with the letter tav.

(יג) מִֽי־הָ֭אִישׁ הֶחָפֵ֣ץ חַיִּ֑ים אֹהֵ֥ב יָ֝מִ֗ים לִרְא֥וֹת טֽוֹב׃ (יד) נְצֹ֣ר לְשׁוֹנְךָ֣ מֵרָ֑ע וּ֝שְׂפָתֶ֗יךָ מִדַּבֵּ֥ר מִרְמָֽה׃ (טו) ס֣וּר מֵ֭רָע וַעֲשֵׂה־ט֑וֹב בַּקֵּ֖שׁ שָׁל֣וֹם וְרָדְפֵֽהוּ׃

(13) Who is the man who delights in life, who loves days seeing goodness? (14) Guard your tongue from evil, your lips from deceitful speech. (15) Turn away from evil and do good, seek peace and pursue it.

(יח) יֵ֣שׁ בּ֭וֹטֶה כְּמַדְקְר֣וֹת חָ֑רֶב וּלְשׁ֖וֹן חֲכָמִ֣ים מַרְפֵּֽא׃ (יט) שְֽׂפַת־אֱ֭מֶת תִּכּ֣וֹן לָעַ֑ד וְעַד־אַ֝רְגִּ֗יעָה לְשׁ֣וֹן שָֽׁקֶר׃ (כ) מִ֭רְמָה בְּלֶב־חֹ֣רְשֵׁי רָ֑ע וּֽלְיֹעֲצֵ֖י שָׁל֣וֹם שִׂמְחָֽה׃ (כא) לֹא־יְאֻנֶּ֣ה לַצַּדִּ֣יק כָּל־אָ֑וֶן וּ֝רְשָׁעִ֗ים מָ֣לְאוּ רָֽע׃ (כב) תּוֹעֲבַ֣ת ה' שִׂפְתֵי־שָׁ֑קֶר וְעֹשֵׂ֖י אֱמוּנָ֣ה רְצוֹנֽוֹ׃ (כג) אָדָ֣ם עָ֭רוּם כֹּ֣סֶה דָּ֑עַת וְלֵ֥ב כְּ֝סִילִ֗ים יִקְרָ֥א אִוֶּֽלֶת׃

(18) There is blunt talk like sword-thrusts, But the speech of the wise is healing. (19) Truthful speech abides forever, A lying tongue for but a moment. (20) Deceit is in the minds of those who plot evil; For those who plan peace there is joy. (21) No harm befalls the righteous, But the wicked have their fill of misfortune. (22) Lying speech is an abomination to the LORD, But those who act faithfully please Him. (23) A clever man conceals what he knows, But the mind of a dullard cries out folly.

(א) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר (ב) דַּבֵּ֞ר אֶל־כָּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵקֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י ה' אֱלֹהֵיכֶֽם׃ ... (יא) לֹ֖א תִּגְנֹ֑בוּ וְלֹא־תְכַחֲשׁ֥וּ וְלֹֽא־תְשַׁקְּר֖וּ אִ֥ישׁ בַּעֲמִיתֽוֹ׃ לֹא־תֵלֵ֤ךְ רָכִיל֙ בְּעַמֶּ֔יךָ לֹ֥א תַעֲמֹ֖ד עַל־דַּ֣ם רֵעֶ֑ךָ אֲנִ֖י ה' (יז) לֹֽא־תִשְׂנָ֥א אֶת־אָחִ֖יךָ בִּלְבָבֶ֑ךָ הוֹכֵ֤חַ תּוֹכִ֙יחַ֙ אֶת־עֲמִיתֶ֔ךָ וְלֹא־תִשָּׂ֥א עָלָ֖יו חֵֽטְא׃ (יח) לֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י ה' ... (לג) וְכִֽי־יָג֧וּר אִתְּךָ֛ גֵּ֖ר בְּאַרְצְכֶ֑ם לֹ֥א תוֹנ֖וּ אֹתֽוֹ׃ (לד) כְּאֶזְרָ֣ח מִכֶּם֩ יִהְיֶ֨ה לָכֶ֜ם הַגֵּ֣ר ׀ הַגָּ֣ר אִתְּכֶ֗ם וְאָהַבְתָּ֥ לוֹ֙ כָּמ֔וֹךָ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י ה' אֱלֹהֵיכֶֽם׃ (לה) לֹא־תַעֲשׂ֥וּ עָ֖וֶל בַּמִּשְׁפָּ֑ט בַּמִּדָּ֕ה בַּמִּשְׁקָ֖ל וּבַמְּשׂוּרָֽה׃ (לו) מֹ֧אזְנֵי צֶ֣דֶק אַבְנֵי־צֶ֗דֶק אֵ֥יפַת צֶ֛דֶק וְהִ֥ין צֶ֖דֶק יִהְיֶ֣ה לָכֶ֑ם אֲנִי֙ ה' אֱלֹֽקֵיכֶ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֶתְכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם׃ (לז) וּשְׁמַרְתֶּ֤ם אֶת־כָּל־חֻקֹּתַי֙ וְאֶת־כָּל־מִשְׁפָּטַ֔י וַעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י ה' (פ)

(1) The LORD spoke to Moses, saying: (2) Speak to the whole Israelite community and say to them: You shall be holy, for I, the LORD your God, am holy... (11) You shall not steal; you shall not deal deceitfully or falsely with one another. ...(16) Do not tell false tales about your countrymen. Do not stand by the blood of your fellow: I am the LORD. (17) You shall not hate your kinsfolk in your heart. Reprove your kinsman but incur no guilt because of him. (18) You shall not take vengeance or bear a grudge against your countrymen. Love your fellow as yourself: I am the LORD. ... (33) When a stranger resides with you in your land, you shall not wrong him. (34) The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt: I the LORD am your God. (35) You shall not falsify measures of length, weight, or capacity. (36) You shall have an honest balance, honest weights, an honest ephah, and an honest hin. I the LORD am your God who freed you from the land of Egypt. (37) You shall faithfully observe all My laws and all My rules: I am the LORD.

(א) מִזְמ֗וֹר לְדָ֫וִ֥ד ה' מִי־יָג֣וּר בְּאָהֳלֶ֑ךָ מִֽי־יִ֝שְׁכֹּ֗ן בְּהַ֣ר קָדְשֶֽׁךָ׃ (ב) הוֹלֵ֣ךְ תָּ֭מִים וּפֹעֵ֥ל צֶ֑דֶק וְדֹבֵ֥ר אֱ֝מֶ֗ת בִּלְבָבֽוֹ׃ (ג) לֹֽא־רָגַ֨ל ׀ עַל־לְשֹׁנ֗וֹ לֹא־עָשָׂ֣ה לְרֵעֵ֣הוּ רָעָ֑ה וְ֝חֶרְפָּ֗ה לֹא־נָשָׂ֥א עַל־קְרֹֽבוֹ׃ (ד) נִבְזֶ֤ה ׀ בְּֽעֵ֘ינָ֤יו נִמְאָ֗ס וְאֶת־יִרְאֵ֣י ה' יְכַבֵּ֑ד נִשְׁבַּ֥ע לְ֝הָרַ֗ע וְלֹ֣א יָמִֽר׃ (ה) כַּסְפּ֤וֹ ׀ לֹא־נָתַ֣ן בְּנֶשֶׁךְ֮ וְשֹׁ֥חַד עַל־נָקִ֗י לֹ֥א לָ֫קָ֥ח עֹֽשֵׂה־אֵ֑לֶּה לֹ֖א יִמּ֣וֹט לְעוֹלָֽם׃
(1) A psalm of David. LORD, who may sojourn in Your tent, who may dwell on Your holy mountain? (2) He who lives without blame, who does what is right, and in his heart acknowledges the truth; (3) whose tongue is not given to evil; who has never done harm to his fellow, or borne reproach for [his acts toward] his neighbor; (4) for whom a contemptible man is abhorrent, but who honors those who fear the LORD; who stands by his oath even to his hurt; (5) who has never lent money at interest, or accepted a bribe against the innocent. The man who acts thus shall never be shaken.

שלשה הקדוש ברוך הוא שונאן המדבר א' בפה ואחד בלב והיודע עדות בחבירו ואינו מעיד לו והרואה דבר ערוה בחבירו ומעיד בו יחידי כי הא דטוביה חטא ואתא זיגוד לחודיה ואסהיד ביה

The Holy One, Blessed be He, hates three people: One who says one statement with his mouth and means another in his heart; one who knows testimony about another person and does not testify on his behalf; and one who observes a licentious matter performed by another person and testifies against him alone. His testimony is meaningless, as he is the only witness; consequently, he merely gives the individual a bad reputation.

And yet, Torah has seventy faces/facets

(י) אַ֤ךְ ׀ הֶ֥בֶל בְּנֵֽי־אָדָם֮ כָּזָ֪ב בְּנֵ֫י אִ֥ישׁ בְּמֹאזְנַ֥יִם לַעֲל֑וֹת הֵ֝֗מָּה מֵהֶ֥בֶל יָֽחַד׃ (יא) אַל־תִּבְטְח֣וּ בְעֹשֶׁק֮ וּבְגָזֵ֪ל אַל־תֶּ֫הְבָּ֥לוּ חַ֤יִל ׀ כִּֽי־יָנ֑וּב אַל־תָּשִׁ֥יתוּ לֵֽב׃ (יב) אַחַ֤ת ׀ דִּבֶּ֬ר אֱלֹקִ֗ים שְׁתַּֽיִם־ז֥וּ שָׁמָ֑עְתִּי כִּ֥י עֹ֝֗ז לֵאלֹקִֽים׃

(10) Men are mere breath; mortals, illusion; placed on a scale all together, they weigh even less than a breath. (11) Do not trust in violence, or put false hopes in robbery; if force bears fruit pay it no mind. (12) One thing God has spoken; two things have I heard: that might belongs to God,

מנהני מילי אמר אביי דאמר קרא (תהלים סב, יב) אחת דבר אלקים שתים זו שמעתי כי עז לאלקים מקרא אחד יוצא לכמה טעמים ואין טעם אחד יוצא מכמה מקראות דבי ר' ישמעאל תנא (ירמיהו כג, כט) וכפטיש יפוצץ סלע מה פטיש זה מתחלק לכמה ניצוצות אף מקרא אחד יוצא לכמה טעמים
§ The Gemara discusses the ruling of Rabbi Yoḥanan: From where is this matter derived? Abaye says: As the verse states: “God has spoken once, twice I have heard this; that strength belongs to God” (Psalms 62:12). Abaye explains: One verse is stated by God and from it emerge several explanations, but one explanation does not emerge from several verses. Alternatively, the school of Rabbi Yishmael taught that the verse states: “Is not My word like as fire? says the Lord; and like a hammer that breaks the rock in pieces” (Jeremiah 23:29). Just as this hammer breaks a stone into several fragments, so too, one verse is stated by God and from it emerge several explanations.

מִזְרָק אֶחָד כֶּסֶף (במדבר ז, יט), כְּנֶגֶד הַתּוֹרָה הַמְשׁוּלָה בְּיַיִן, שֶׁנֶּאֱמַר (משלי ט, ה): וּשְׁתוּ בְּיַיִן מָסָכְתִּי. וּלְפִי שֶׁדֶּרֶךְ הַיַּיִן לִשְׁתּוֹת בְּמִזְרָק, כְּמָה דְתֵימָא (עמוס ו, ו): הַשֹּׁתִים בְּמִזְרְקֵי יַיִן, לְכָךְ הֵבִיא מִזְרָק, (במדבר ז, יט): שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ, לָמָּה, כְּשֵׁם שֶׁיַּיִן חֶשְׁבּוֹנוֹ שִׁבְעִים, כָּךְ יֵשׁ שִׁבְעִים פָּנִים בַּתּוֹרָה.

Bamidbar Rabbah 13:15

One silver basin represents the Torah which has been likened to wine, as it is stated, "And drink of the wine which I have mingled" (Mishlei 9:5). Now because it is customary to drink wine in a basin – as you may gather from the text, "They who drink wine in basins" (Amos 6:6) – therefore, he brought a basin. Why "of seventy shekels, after the shekel of the sanctuary"? As the numerical value of yayin (wine) is seventy, so there are shivim panim la’Torah (seventy facets/sides of Torah).

(א) ד"א אנכי ה' אלקיך. אמר ר' חנינא בר פפא נראה להם הקב"ה פנים זעומות, פנים בינוניות, פנים מסבירות, פנים שוחקות. פנים זעומות למקרא, כשאדם מלמד לבנו תורה חייב ללמדו ביראה, פנים בינוניות למשנה, מסבירות לתלמוד, שוחקות לאגדה, אמר להן הקב"ה אע"פ שאתם רואין כל הדמויות הללו, אנכי ה' אלקיך. אמר ר' לוי נראה להם הקב"ה כאיקונין הזו שיש להם פנים מכל מקום, אלף בני אדם מביטין בה, והיא מבטת בכולם, כך הקב"ה כשהיה מדבר, כל אחד ואחד מישראל היה אומר עמי היה הדבור, אנכי ה' אלקיך כתיב, אמר ר' יוסי בר חנינא לפי כחן של כל אחד ואחד היה הדיבור מדבר עמו, ואל תתמה על הדבר הזה, שמצינו במן כשיורד לישראל וכל אחד מהן היה טועמו לפי כחו, הדיבור על אחת כמה וכמה, אמר דוד קול ה' בכח (תהלים כט ד), בכחו אין כתיב כאן, אלא בכח, בכחו של כל אחד ואחד, בעולם הזה נגאלו ישראל ממצרים ונשתעבדו בבבל, ומבבל למדי, וממדי ליון, ומיון לאדום, ומאדום הקב"ה יגאל אותם ולא ישתעבדו עוד, שנאמר ישראל נושע בה' תשועת עולמים [לא תבושו ולא תכלמו עד עולמי עד] (ישעיה מה יז).

(ב) חסלת פרשת יתרו

(1) Another interpretation (of Exod. 20:2): I AM THE LORD YOUR GOD. R. Hanina bar Pappa said: The Holy One appeared to them with an angry face, with a neutral face, with a friendly face, <and> with a laughing face.61PRK 12:25; PR 21:6. An angry face is for Scripture. When someone teaches his child Torah, he is obligated to teach him with fear. A neutral face is for Mishnah. A friendly face is for Talmud. A laughing one is for Aggadah. The Holy One said to them: Even though you see all these likenesses, (according to Exod. 20:2) I AM THE LORD YOUR GOD. R. Levi said: The Holy One appeared to them as an image62Gk.:eikonion. with faces on every side. If a thousand people were looking at it, it would be looking <back> at all of them. So it is with the Holy One. When he spoke, each and every person of Israel said: The Divine Word has been with me < alone >. What is written (in Exod. 20:2) is <this>: I AM THE LORD YOUR GOD (with YOUR in the singular). R. Jose bar Hanina said: It was according to the capacity of each and every person that the Divine Word spoke with him, and do not be surprised at this fact. Since we find in the case of the manna that, when it came down to Israel, each one of them savored it according to his capacity (koah), how much the more <would the principle apply> with the Divine Word!63See above, Exod. 1:22; 4:22; Tanh., Exod. 1:25; Exod. R. 5:9. David said (in Ps. 29:4): THE VOICE OF THE LORD IS IN POWER (koah). "In his power" is not written here, but IN POWER (bakoah), <i.e.> according to the capacity (bakoah) of each and every person. In this world Israel was redeemed from Egypt and enslaved in Babylon, < redeemed > from Babylon <and enslaved > to Media, < redeemed > from Media and < enslaved > to Greece, < redeemed > from Greece and enslaved to Edom (i.e., to Rome). But the Holy One will redeem them from Edom, and they shall be enslaved no more, as stated (in Is. 45:17): ISRAEL HAS BEEN SAVED BY THE LORD WITH AN EVERLASTING SALVATION. [YOU SHALL NEITHER BE ASHAMED NOR CONFOUNDED FOREVER AND EVER.]64Cf. below, Lev. 6:18, and the notes there.

(2) The End of Parashah Yitro

... וְאוֹמֵר (שמות כ, טו): וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת. הַקּוֹל אֵין כְּתִיב כָּאן אֶלָּא הַקּוֹלֹת, אָמַר רַבִּי יוֹחָנָן הָיָה הַקּוֹל יוֹצֵא וְנֶחְלַק לְשִׁבְעִים קוֹלוֹת לְשִׁבְעִים לָשׁוֹן, כְּדֵי שֶׁיִּשְׁמְעוּ כָּל הָאֻמּוֹת, וְכָל אֻמָּה וְאֻמָּה שׁוֹמַעַת קוֹל בִּלְשׁוֹן הָאֻמָּה ... בּוֹא וּרְאֵה הֵיאַךְ הַקּוֹל יוֹצֵא, אֵצֶל כָּל יִשְׂרָאֵל כָּל אֶחָד וְאֶחָד לְפִי כֹּחוֹ, הַזְּקֵנִים לְפִי כֹּחָן, הַבַּחוּרִים לְפִי כֹּחָן, וְהַקְּטַנִּים לְפִי כֹּחָן, וְהַיּוֹנְקִים לְפִי כֹּחָן, וְהַנָּשִׁים לְפִי כֹּחָן, וְאַף משֶׁה לְפִי כֹּחוֹ, שֶׁנֶּאֱמַר (שמות יט, יט): משֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל, בְּקוֹל שֶׁהָיָה יָכוֹל לְסוֹבְלוֹ. וְכֵן הוּא אוֹמֵר (תהלים כט, ד): קוֹל ה' בַּכֹּחַ, בְּכֹחוֹ לֹא נֶאֱמַר אֶלָּא בַּכֹּחַ, בְּכֹחוֹ שֶׁל כָּל אֶחָד וְאֶחָד, וְאַף נָשִׁים מְעֻבָּרוֹת לְפִי כֹּחָן, הֱוֵי אוֹמֵר כָּל אֶחָד וְאֶחָד לְפִי כֹּחוֹ.

"And all the people perceived the thunderings" (Exod. 20:15). Since there was only one voice, why "thunderings" in the plural? Rabbi Yochanan said: Because God's voice divided into seventy voices, into seventy languages, so that all the nations might hear it...... Come and see how the voice went forth to all of Israel, to each and every one in keeping with his particular capacity--to the elderly in keeping with their capacity, to young men in keeping with their capacity, to the little ones in keeping with their capacity, to the suckling babes in keeping with their capacity, and to the women in keeping with their capacity, and even to Moses according to his capacity, as it is written, "Moses spoke and God answered him with a voice," (Ex. 19:19) - with a voice that he could stand. Thus it says in psalms (Ps. 29:4) "The voice of God in strength," -- "In its strength" is not written, rather, "in strength," in the strength of each and every one, even pregnant women according to their strength, it would speak to each and every one according to his or her strength...

...

Putting it all together can be hard

א"ר אבא אמר שמואל שלש שנים נחלקו ב"ש וב"ה הללו אומרים הלכה כמותנו והללו אומרים הלכה כמותנו יצאה בת קול ואמרה אלו ואלו דברי אלקים חיים הן והלכה כב"ה וכי מאחר שאלו ואלו דברי אלקים חיים מפני מה זכו ב"ה לקבוע הלכה כמותן מפני שנוחין ועלובין היו ושונין דבריהן ודברי ב"ש ולא עוד אלא שמקדימין דברי ב"ש לדבריהן

Rabbi Abba said in the name of Shmuel, For three years, the House of Hillel and the House of Shammai argued. One said, 'The halakha is like us,' and the other said, 'The halakha is like us.' A heavenly voice spoke: "These and these are the words of the living God, and the halakha is like the House of Hillel." A question was raised: Since the heavenly voice declared: "Both these and those are the words of the Living God," why was the halacha established to follow the opinion of Hillel? It is because the students of Hillel were kind and gracious. They taught their own ideas as well as the ideas from the students of Shammai. Not only for this reason, but they went so far as to teach Shammai's opinions first.

בעלי אסופות אלו תלמידי חכמים שיושבין אסופות אסופות ועוסקין בתורה הללו מטמאין והללו מטהרין הללו אוסרין והללו מתירין הללו פוסלין והללו מכשירין שמא יאמר אדם היאך אני למד תורה מעתה תלמוד לומר כולם נתנו מרועה אחד אל אחד נתנן פרנס אחד אמרן מפי אדון כל המעשים ברוך הוא דכתיב (שמות כ, א) וידבר אלקים את כל הדברים האלה

“Those that are composed in collections [ba’alei asufot]”: These are Torah scholars who sit in many groups [asupot] and engage in Torah study. There are often debates among these groups, as some of these Sages render an object or person ritually impure and these render it pure; these prohibit an action and these permit it; these deem an item invalid and these deem it valid. Lest a person say: Now, how can I study Torah when it contains so many different opinions? The verse states that they are all “given from one shepherd.” One God gave them; one leader, i.e., Moses, said them from the mouth of the Master of all creation, Blessed be He, as it is written: “And God spoke all these words” (Exodus 20:1). The plural form “words” indicates that God transmitted all the interpretations of the Ten Commandments. Since the Sages invariably utilize the Torah itself or the statements of the prophets as the sources for their opinions, there is a certain unity to the study of Torah, despite the numerous explanations and applications.

Prayer for Beginning Study from Rabbi Mordecai Kaplan

From the cowardice that shrinks from new truth

From the laziness that is content with half-truths,

From the arrogance that thinks it knows all truth,

O God of Truth deliver us.

(Reconstructionist Mahzor p.190)

Emmanuel Levinas

...It is as if the multiplicity of persons ... were the condition for the plentitude of ‘absolute Truth’; as if every person, through his uniqueness were the guarantee of the revelation of a unique aspect of truth, and some of its points would never have been revealed if some people had been absent from mankind... the totality of the true is constituted from the combination of multiple people: the uniqueness of each act of listening carrying the secret of the text; the voice of Revelation, as inflected, precisely, by each person’s ear, would be necessary to the ‘Whole’ of the Truth...

The Rush Limbaugh Show -- September 28 edition

The fact that The New York Times and The WashingtonPost and USA Today and all these other papers and networks now have fact-checkers is for one reason. It allows them to fool you. The idea that it is a fact-checked story is designed to say to you that it is objective and analytically fair... And all it is is a vehicle for them to do opinion journalism under the guise of fairness, which, if you fall for it, gives it even more power.

Ira Glass - This American Life, Episode "Seriously" October 2016

So that's where we are right now. The presentation of facts is seen as partisan opinion, and then every day a barrage of untruths are presented as truth, and we're just supposed to suck it up. That's the moment we live in. That's our country right now. And this is going to continue after this election, no matter who wins. Like, this is the rest of our lives, I think, this post-truth politics. With so many of us getting our news from social media and from sources that we agree with, it's easier than ever to check if a fact is true, and facts matter less than ever.

Fresh Air with Terry Gross

Interview of Dean Baquet, Executive Editor of the New York Times

GROSS: So when Donald Trump says something that is not true, how do you decide if you want to call it a lie or just say it's not true or use a word like baseless?

BAQUET: ...I authorized and pushed us to use lie for the first time in relation to Donald Trump when he finally acknowledged that he thought Barack Obama was born in the United States. I thought there was no other word that would carry that...

GROSS: Can I read that headline?

BAQUET: Sure.

GROSS: The headline was "Donald Trump Clung To Birther Lie For Years, And Still Isn't Apologetic." Is that the headline you're thinking of?

BAQUET: Right, that's the headline I'm thinking about. And the story throughout uses the word lie. A lie implies that it was done with complete, total knowledge that it was a falsehood and that the person pushed it despite all evidence against. And I think what Donald Trump pushed about President Barack Obama not having been born in the United States was a lie. And I think there's no question he knew it was a lie....

To my mind, lie implies intent and longstanding intent, not just intent as of yesterday but intent over a long period of time. And I think Donald Trump pushed the birther lie for a long, long period of time. And to my mind, that makes no question that it was a lie.

... I think that when we believe something is baseless, which is a real word, it's not an opinion. It is a word in the dictionary, and it means without any foundation in truth. I think if that word can be used very clearly and in this case accurately, I think that's journalism. And I think in fact to do the opposite would not be journalism. It would somehow be using language as a guard instead of using language to do what it's supposed to do, which is to tell the truth.

I'm very careful. Lie has not appeared a lot. Lie is a big deal word it has powerful implications, and I will continue to be careful using it. On the other hand, if somebody says something that is known not to be factual, to actually say some people say it's factual and some people say it's not factual is a bad journalistic construct that was created, you know, I don't know how long ago but is actually a relatively new one and has not existed for the life of journalism and probably should go away.

GROSS: When did you become aware of the fake news that's all over the internet now and the impact that it's having?

BAQUET: You know, not early enough, not early enough, to be honest... I guess I thought at the time that it was just sort of part of the traffic of the internet and that - and we could ignore it and that people were ignoring it...

I wish I had paid more attention to it earlier than I did. ... I just thought some of it was so outlandish. I mean, even the - I mean, the most outlandish one that's come into the news in recent days that the Clintons ran a child porn ring out of a pizza shop in Washington, D.C. I guess I thought nobody would believe that. I thought that was so outlandish a claim.

GROSS: Yes, until a man walked in with an assault weapon and started shooting.

Deborah Lipstadt, author of

"Denying the Holocaust: The Growing Assault on Truth and Memory,"

Behind the lies of Holocaust denial

TED talk Posted May 2017

...Many of us have been taught to think there are facts and there are opinions — after studying deniers, I think differently. There are facts, there are opinions, and there are lies. And what deniers want to do is take their lies, dress them up as opinions — maybe edgy opinions, maybe sort of out-of-the-box opinions — but then if they're opinions, they should be part of the conversation. And then they encroach on the facts.

...

So why is my story more than just the story of a quirky, long, six-year, difficult lawsuit, an American professor being dragged into a courtroom by a man that the court declared in its judgment was a neo-Nazi polemicist? What message does it have? I think in the context of the question of truth, it has a very significant message. Because today, as we well know, truth and facts are under assault. Social media, for all the gifts it has given us, has also allowed the difference between facts — established facts — and lies to be flattened.

...

Truth is not relative. Many of us have grown up in the world of the academy and enlightened liberal thought, where we're taught everything is open to debate. But that's not the case. There are certain things that are true. There are indisputable facts — objective truths. ... The Earth is not flat. The climate is changing. Elvis is not alive...

...

And most importantly, truth and fact are under assault. The job ahead of us, the task ahead of us, the challenge ahead of us is great. The time to fight is short. We must act now. Later will be too late.

William Bennett - The Book of Virtues, pp. 598-600

Honesty is of pervasive human importance … every human enterprise requiring people to act in concert is impeded when people aren’t honest with one another. …

How is honesty cultivated? … take it seriously. Take recognition of the fact that honesty is a fundamental condition for human intercourse and exchange, for friendship, for all genuine community…

“Honesty is better than all policy,” as the philosopher Immanuel Kant perceptively put it.”

To be honest is to be real, genuine, authentic, and bona fide. To be dishonest is to be partly feigned, forged, fake, or fictitious. Honesty expresses both self respect and respect for others. Dishonesty fully respects neither oneself or others. Honesty imbues life with openness, reliability and candor; it expresses a disposition to live in the light. Dishonesty seeks shade, cover, or concealment. It is a disposition to live partly in the dark.

Human beings need practice and study over time to become persons of integrity and effective good will. And until they have achieved such a state, they may do all sorts of things that prudence tells them had best be concealed. Lying is an “easy” tool of concealment, and when often employed, all too easily hardens into a malignant vice.

Cambridge Forum on The Health of Democracy—The Role of the Media

Discussion with award winning journalist Alex S. Jones

I believe in objective journalism... What I'm talking about when I say "objective" is a kind of practical Truth, and a scientific Truth in this respect: That you may have an opinion or a view going in or you may not, but when you do your journalism, you base it on evidence that you can find, that you have the most confidence in. It’s a practical truth. One that can change as the evidence changes. In a journalistic sense we’re not looking for a perfect Truth or an abstract Truth. We’re looking for an honest, honorable, practical truth about any given situation, which is the best truth that a journalist working in good faith can find without skewing the results and trying to be straight with the audience that he or she is trying to serve. It’s an imperfect Truth, and one that changes, but is the one that I find that journalists can maintain if they do their profession honorably.

One last word...

TED Talk by Pamela Meyer: How to Spot a Liar

Lying is a cooperative act. Think about it, a lie has no power whatsoever by its mere utterance. Its power emerges when someone else agrees to believe the lie.

The Phantom Tollbooth:

"What's a Dodecahedron?" inquired Milo, who was barely able to pronounce the strange word.

"See for yourself," he said, turning around slowly. "A Dodecahedron is a mathematical shape with twelve faces."

Just as he said it, eleven other faces appeared, one on each surface, and each one wore a different expression.

"I usually use one at a time," he confided, as all but the smiling one disappeared again. "It saves wear and tear. What are you called?"

"Milo," said Milo.

"That is an odd name," he said, changing his smiling face for a frowning one. "And you only have one face."

"Is that bad?" asked Milo, making sure it was still there.

"You'll soon wear it out using it for everything," replied the Dodecahedron. "Now I have one for smiling, one for laughing, one for crying, one for frowning, one for thinking, one for pouting, and six more besides. Is everyone with one face called a Milo?"

"Oh no," Milo replied; "some are called Henry or George or Robert or John or lots of other things."

"How terribly confusing," he cried. "Everything here is called exactly what it is. The triangles are called triangles, the circles are called circles, and even the same numbers have the same name. Why, can you imagine what would happen if we named all the twos Henry or George or Robert or John or lots of other things? You'd have to say Robert plus John equals four, and if the four's name were Albert, things would be hopeless."

"I never thought of it that way," Milo admitted.

"Then I suggest you begin at once," admonished the Dodecahedron from his admonishing face, "for here in Digitopolis everything is quite precise."