Qitzur Shulchan Arukh – 181:7

ז: אָסוּר לִטְעֹן שֶׁקֶר בְּכָל עִנְיָן. וַאֲפִלוּ אִם יוֹדֵעַ בְּעַצְמוֹ שֶׁהוּא זַכַּאי, וְאִם יִטְעַן הָאֱמֶת יִתְחַיֵב בַּדִּין, מִכָּל מָקוֹם לֹא יִטְעַן שֶׁקֶר. הָכִי אִיתָא בַּגְּמָרָא, תָּנוּ רַבָּנָן, מִנַּיִן לְנוֹשֶׁה בַּחֲבֵרוֹ – פֵּרוּשׁ שֶׁהִלְוָה לַחֲבֵרוֹ מָנָה, שֶׁלֹּא יֹאמַר אֶטְעֲנֶנּוּ בְּמָאתַיִם כְּדֵי שֶׁיּוֹדֶה לִי בְּמָנֶה וְיִתְחַיֵב לִי שְׁבוּעָה וַאֲגַלְגֵּל עָלָיו שְׁבוּעָה מִמָּקוֹם אַחֵר–תַּלְמוּד לוֹמַר, מִדְּבַר שֶׁקֶר תִּרְחָק. מִנַיִן לְנוֹשֶׁה בַּחֲבֵרוֹ מָנֶה וּטְעָנוֹ מָאתַיִם. שֶׁלֹּא יֹאמַר הַלֹּוֶה, אֶכְפְּרֶנּוּ בְּבֵית-דִּין וְאוֹדֶה לוֹ חוּץ לְבֵית-הַדִּין כְּדֵי שֶׁלֹּא אֶתְחַיֵב לוֹ שְׁבוּעָה וְלֹא יְגַלְגֵּל עָלַי שְׁבוּעָה מִמְּקוֹם אַחֵר–תַּלְמוּד לוֹמַר, מִדְּבַר שֶׁקֶר תִּרְחָק. מִנַּיִן לִשְׁלשָׁה שֶׁנּוֹשִׁין מָנֶה בְּאֶחָד, שֶׁלֹּא יְהֵא אֶחָד בַּעַל-דִּין וּשְׁנַיִם עֵדִים כְּדֵי שֶׁיּוֹצִיאוּ הַמָּנֶה וְיַחֲלֹקוּ–תַּלְמוּד לוֹמַר, מִדְּבַר שֶׁקֶר תִּרְחָק

It is prohibited to make a false claim in any subject. Even if he knows to himself that he is correct and if he makes an honest claim he would be found obligated, in any case he should not claim a lie. This is what it says in the gemara:

The rabbis repeated [in a beraisa]: From where do we know that someone who has a lein on his friend — meaning, he lent his friend a maneh [100 zuz] — that he should not say “I will caim against him 200 [zuz] so that he would agree with me about one maneh and he will be obligated to make an oath for me and thereby I will make him promise via another purpose and thus a binding obligation for the amount he really owes]”? We are taught to say “distance yourself from falsehood.” [Shemos 23:7]

Where do we know that someone who has a lein on his friend for a maneh and he claims against him 200 [zuz], that the borrower should not say “I will bring him to court, but will [first] agree with him outside of court so that I won’t be obligated to take an oat and the oath won’t be via another purpose [and thus binding to limit the debt to the real amount]”? We are taught to say “distance yourself from falsehood.”

Where do we know that three people who have a lein [in partnership] for a maneh against one person, that one should not appear as litigant and the other two as witnesses so that they should extract the maneh and divide it amongst themselves? We are taught to say “distance yourself from falsehood.”

You may also like...

Leave a Reply

Your email address will not be published. Required fields are marked *