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.
What does it mean to uphold the Middah (soul trait) of Emet (the truth)?
Anyone who is inconsistent with his words is comparable to one who worships idolatry...
The goal of the practicing the Truth Soul Trait is to learn to appreciate the Truth from another’s perspective, and to exercise judgement about how much of your Truth to share with others.
Too Little Truth: People will lose trust in us, and will not believe us even when we are telling the truth.
Too Much Truth: Unkind and hurtful speech.
Spectrum of Truth
Our rabbis taught: How does one dance before the bride? Bet Shammai say: The bride as she is. And Bet Hillel say: “A beautiful and graceful bride”! Bet Shammai said to Bet Hillel: If she was lame or blind, does one say of her, “Beautiful and graceful bride”? Whereas the Torah said, “Keep away from a lie” (Exodus 23:7). Bet Hillel said to Bet Shammai: According to your words, if one has made a bad purchase in the market, should one praise it in front of him or denigrate it? Surely, one should praise it in front of him. Therefore, the sages said: One should always have a pleasing disposition in front of other people.
And R. Ilea said in the name of R. Eleazar b. R. Simon: A person may edit what has been said for the sake of peace, as Joseph’s brothers said “Your father commanded… please forgive.” (Gen 50:16)....The school of R. Yishmael taught: peace is so important that even God altered what was said for its sake! For at first, [Sarah says] “My husband is old” and afterwards, [when God repeats her words to Abraham] it says “I am old.” (Gen 18:12)
2) יודע ציד A CUNNING HUNTER literally, understanding hunting — understanding how to entrap and deceive his father with his mouth. He would ask him, “Father how should salt and straw be tithed”? (Genesis Rabbah 63:10) (although he knew full well that these are not subject to the law of tithe). Consequently his father believed him to be very punctilious in observing the divine ordinances.
(1) When Isaac was old and his eyes were too dim to see, he called his older son Esau and said to him, “My son.” He answered, “Here I am.” (2) And he said, “I am old now, and I do not know how soon I may die. (3) Take your gear, your quiver and bow, and go out into the open and hunt me some game. (4) Then prepare a dish for me such as I like, and bring it to me to eat, so that I may give you my innermost blessing before I die.” (5) Rebekah had been listening as Isaac spoke to his son Esau. When Esau had gone out into the open to hunt game to bring home, (6) Rebekah said to her son Jacob, “I overheard your father speaking to your brother Esau, saying, (7) ‘Bring me some game and prepare a dish for me to eat, that I may bless you, with the LORD’s approval, before I die.’ (8) Now, my son, listen carefully as I instruct you. (9) Go to the flock and fetch me two choice kids, and I will make of them a dish for your father, such as he likes. (10) Then take it to your father to eat, in order that he may bless you before he dies.” (11) Jacob answered his mother Rebekah, “But my brother Esau is a hairy man and I am smooth-skinned. (12) If my father touches me, I shall appear to him as a trickster and bring upon myself a curse, not a blessing.” (13) But his mother said to him, “Your curse, my son, be upon me! Just do as I say and go fetch them for me.” (14) He got them and brought them to his mother, and his mother prepared a dish such as his father liked. (15) Rebekah then took the best clothes of her older son Esau, which were there in the house, and had her younger son Jacob put them on; (16) and she covered his hands and the hairless part of his neck with the skins of the kids. (17) Then she put in the hands of her son Jacob the dish and the bread that she had prepared. (18) He went to his father and said, “Father.” And he said, “Yes, which of my sons are you?” (19) Jacob said to his father, “I am Esau, your first-born; I have done as you told me. Pray sit up and eat of my game, that you may give me your innermost blessing.”
Rebecca offers to shoulder the responsibility for hatching and orchestrating the ruse, so it can be argued that Jacob doesn't do anything wrong here. He merely honors his mother's instructions, just as the fifth of the Hebrew Bible's Ten Commandments later demands of a child with respect to a parent... But as surely as the Ten Commandments insist that a child behaves with respect to both parents, that a person honors both father and mother, Jacob is caught in the middle, n a double effect, between obeying his mom and respecting his dad, and in this zero-sum, winner-take-all family scenario, Jacob decides to honor Mom. Yet midrash also exonerates Jacob by blaming Rebecca. When Jacob "went to get them and bring them to his mother" (Genesis 27:14), "he acted under duress, bowed over and weeping" (Genesis Rabbah 65:15), as if to say he really doesn't want to go ahead with it, poor guy.
(22) But the children struggled in her womb, and she said, “If so, why do I exist?” She went to inquire of the LORD, (23) and the LORD answered her, “Two nations are in your womb, Two separate peoples shall issue from your body; One people shall be mightier than the other, And the older shall serve the younger.” (24) When her time to give birth was at hand, there were twins in her womb.
(1) אנכי עשו בכרך I AM ESAU THY FIRST-BORN — I am he that brings food to you, and Esau is your first-born.
I imagine that Rashi was deeply embarrassed by Jacob's egregious lie. After all, Rashi and his colleagues faced up to Hebrew Bible critics who misappropriated this story and others to attack Jewish belief, practice, and people. The hostile environment backed our rabbis into a corner, and they responded with innovative explanations to harmonize the moral fabric of Judaism with the questionable behavior of our patriarchs. And you know what? Either translation is consisrent with the Hebrew Bible text.
What is going on here? How are we to understand the actions of our mythic ancestors and their apparent complete disregard for the “truth” (emet, אֱמֶת)?
The truth about truth is that it is not always so simple. We get a glimpse of this uncomfortable reality in a midrash about the creation of the first human being. Rabbi Shimon taught that when the Blessed Holy One decided to create the first human, the ministering angels divided into opposing blocs, some of whom said that humans should not be created, while others said that humans should indeed be created. The Angel of Loving-Kindness and the Angel of Justice argued in favor of the creation of humans, who would strive to do acts of loving-kindness and justice. But the Angel of Truth and the Angel of Peace disagreed. The Angel of Peace argued that humans would be entirely made up of conflict, and the Angel of Truth argued that humans would be entirely made up of lies. In response, the Blessed Holy One flung the Angel of Truth to the earth, whereupon all the other ministering angels gathered around and said, “But Master of all the worlds, is not Truth Your own seal? Raise Truth back up from the earth!”
The Angel of Truth, of course, speaks the truth: we humans are indeed “entirely made up of lies.” Look no further than our Torah portion and then at our own experiences. We, like Rebekah, Jacob, and Isaac, are profoundly limited in our perspective, in our awareness, in our understanding of our own desires. We make assumptions about others’ motives all the time. It is not our fault that we cannot recognize the whole truth. According to the midrash, our inability to recognize the full truth is essential to the way we were created.
It should be obvious to anyone who pays attention that the quality of truth is the vital force sustaining all Creation. . . . Truth is contained even in the husks [k’lipot], and it is its force that sustains them as well. This is the mystery . . . the teaching of the Sages, “Any falsehood that does not also have some truth in it will not in the end be sustained” (Babylonian Talmud, Sotah 35a).
Truth is delicate. It's fabric is easily stretched and torn. Truth is versatile -- look how many causes will readily sacrifice truth to some other goal. Truth can be simple, but more often it is deceptively complex, and not always singular. And as the Alter of Novarodok teaches, we are easily confused about truth, because truth can appear before us in the guise of falsehood, just as falsehood can show up in the trappings of truth...
Because we want to develop the quality of truth as an optimally calibrated feature of our inner life, we don't focus on truth as if it were something hard, objective, and external. Rather the truth we'll investigate is subjective... Jewish tradition understands truth as situational, and we ourselves are part of the situation.
So what do we do? We bring greater attention to our habits of truth-telling and lying. When is it easy for us to tell the truth? When do we take refuge in a lie? When we find ourselves not telling the truth, we can, like Rebekah, look deeper inside ourselves and search for an explanation from our inner knowing: What is in fact the truth? Is there some truth contained within this falsehood? How might things be different if we could acknowledge that hidden truth? We humans may be “entirely made up of lies,” but we are also made in the divine image. By bringing more truth into the world, we can bring more divinity into the world and lessen suffering for us all.
