Orchos Chaim of the Rosh #28 - Don't Lie, say Hashem's Name In Vain, or In a Filthy Place

this torah class is brought to you by torahanytime.com okay good afternoon everyone and we continue in the architecture of the rush we are up to ois from a word of lie you should distance yourself it's uh interesting the biak of kaminsky had a number of practices at the end of his life that were because of his adherence to never tell a lie um the biak of kaminsky was from lita but at the end of his life he had a few what we call hasidisha customs he did not eat gabrox and he worked fun of rabino tam why when he was a baker he once uh was a guest in someone's house and the the balabasa brought him a certain type of food and really did not want to eat it so he said uh he doesn't eat gabrox which he did but from then on for the rest of his life he never did again in order that he should not have said something which was sheker uh one time of shagger five of mandalovich was uh asking rubyakiv knew why don't you wear a ravino tom twillon even the khafiz at the end of his life where have been tuna and rabbi akhov said okay started wearing rabino tom when he was 90. when i turn 90 i'll uh i'll wear a banana thomas villain and sure enough 50 years later when rabiakov turned 90 he remembered his commitment and he started to wear rabino tam tv um interesting rav kahneman the vase of kahaneman had a very unusual custom the night of rosh hashanah he ate the suda all by himself he did not even eat together with his wife and the reason was he was once going fundraising in chicago this is in the year 19 29 tough race pay tess and he was hoping to get a very respectable donation from a certain gevier so he went to davin in the shul of the giver of the night rosh hashanah and the guivera said hey rabbi why don't you come home with me tonight we'll dip the apple and the honey together and now roof khanumen had no desire to join this fellow for the sudha so he said i'm sorry i have a custom that i eat the rosh hashanah meal in solitude basically from all of this we see how godzilla israel were so careful that if they uttered a word it had to be absolutely true it's very interesting marsha the martial brings down a story about someone who committed every avira and about in the book and he went to to ask the khacham you know what should he do is there any way to repair himself and the khakham said look just accept upon yourself one thing and that's already a start so you say what shall i accept upon myself so the said except upon yourself that you'll never lie so this ghana of goslin avaryan except upon himself he'll never he'll never lie so he continued his bad practices of stealing of robbing and one time he was on the way to a certain city and somebody asked him hey pal where are you going and he remembered that he committed never to tell a lie so he said actually i'm going to chase bank to rob the bank oh very nice and he continued going and he was on the way to kill someone and somebody said no where where are you going is it on the way to nebraska to kill someone really okay very nice bro he continued on his way he's still going to nebraska to kill someone another guy meets him where are you going he said i'm on my way to nebraska to kill someone and then he realized that if he goes and he kills this person he has two aiden who could testify against him so he decided he's not going to kill him and that wondering led to the next he went to the see he started the dafyoumi and the rest is history he even he learns with the rush he's on the zoom to the no just joking but you know he became a complete sadiq that's the story brought down in the marsha so our rashiva asked when this fellow was asked where is he going he could just say i'm going to nebraska who asked him he wasn't asked what are you doing what are you going to do in nebraska he was asked where is he going so he could just say i'm going to nebraska why does he have why does he feel he has to divulge what he's doing in nebraska so we see from here rashiva pointed out the demands of ms that if someone asks where you're going and you just say i'm going to nebraska that implies you're going there to do something redeemable something admirable it almost sounds like you're not going there to do something bad it's not ms just to say i'm going to nebraska in fact you know if let's say so so think about it you know ms demands ms dictates that if somebody asks where are you going you know and you're going to do something rotten you may be required to divulge what you're going to do you hear the subtlety of the demands of ms you know if shamazamin was once asked let's say you're uh go visit someone in the hospital in lakewood but the only reason you're visiting him is because you're in lakewood anyway and you walk in are you obligated to tell the guy by the way i had to be next door anyway so what i have to tell him i didn't tell him i came just for him yeah but by you coming it gives the imp implication that you made the trip just for him you might be required to say by the way i happen to be here so you know our standard of ms is not necessarily the choice anyway the raj continues don't say something shaqir vyal toitsey shem shamayim lavatala do not say god's name in vain don't say hashem's name in a dirty spot so these are three things that a person has to be careful about regarding in yane dibor not to say shakir not to say shame shamayim and not to say hashem's name of the rep goldberg understands the flow of these three warnings is first don't lie because if you lie you're mahalo dibura you're saying next even if you're not saying shecker but you're saying hashem's name for no purpose that's also a violation of debor and then even if you're not lying and if it's not for no purpose but if it's not in the right mukkoim then that's also a violation of improper speech i think we could learn this the exact opposite way in other words if somebody is not honest in their speech they profane the significance of their words that could lead them to say god's name in vain so they're not sort of disrespecting hashem's name but they're saying it for no objective purpose and that could lead to something maybe even most hammer which is saying hashem's name in a makkah in matunuf which actually gets involved in kidvara shembasa which might be the strictest of all three so so here interestingly the rash groups together all these three forms of diburim and the same way one cannot violate god's name either by saying it in vain or saying in a dirty spot one cannot violate his words and one has to make sure that the words are true and the implication given from what one says is true one last thing the um the gemara makko says you know the story with the two ladies each one claiming it was their son and when shameless said split the kid so one woman said okay good idea the other one said now give it to the other one so shalom the passage says he imai this is the mother so the gemara asks how could say he imai he didn't know for sure it's not like he had adam the kumar says no he didn't he just awarded that woman the kid and the boss call confirmed he might the question is why can't say he imai had un unchallengeable proof that this is the mother in fact his raya was so much that the the the sukim said that claudius saw the great wisdom of and they were an awe of shlomo's wisdom so he had a kazakh he had presumptive he had a he had very clear evidence this is the mother so why he had enough evidence to give the the woman the child so if he has a kazakh and he's authorized to award the woman the child why can't he say the words he imai so apparently we see friendly gemara that just because you know 99.9 percent this is the mother and just because allows you to rely on that evidence but if you don't know a thousand percent this is the mother despite the fact you could take the kid and give it to the woman but it's not ms to say this is the mother you weren't there when the mother when the woman gave birth to him how could you say this is the mother only god could say this is the mother so that's the standard of ms that we're not accustomed to we for us as long as we're 51 sure of something we're willing to say it according to hazal you could be 99 percent sure of something with such that all of claudio could be in awe of your your reasoning nevertheless unless you know something absolutely firsthand you can't say it as fact so this is all the uh demands of the meda ms of okay thanks everyone for joining this hashem we'll see everyone tomorrow same time call tov have a great night you've just experienced another torah class brought to you by torahanytime.com