For the source text click/tap here: Yevamot 65
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The broadest of the Torah prohibitions against lying (even without language of oaths) is “mid’var sheker tirchak” (distance yourself from a matter of falsehood) (Shemot 23:7).
Philosophically, we abhor dishonesty. We are to emulate Hashem, about Whom it is said: “Hashem’s signet is truth” (Sanhedrin 64a).
Yet, gemarot spell out cases in which one may and/or even should lie. One daf (Yevamot 65b) says that one may lie to preserve peace.
Rebbi Ila'i teaches that one is permitted to alter the truth for the sake of peace. He derives this from the conduct of Yosef's brothers, who told Yosef that their father had commanded before his death that Yosef should forgive them for their sin (Bereishis 50:16-17), even though their father did not give such a directive.
Rebbi Nasan adds that not only is one permitted to alter the truth for the sake of peace, but it is a Mitzvah to do so. He derives this from Hashem's command to Shmuel to tell Shaul ha'Melech that he was on his way to offer a Korban to Hashem, when in truth he was on his way to coronate David ha’Melech.
We explore the notion of lying for the sake of Sholom (bayis) and the halochos therein.
When is it permissible to lie to a patient?