Lying in order to perform a Mitzva
Shimi is a soldier in “Tzahal” (the Israeli army). One afternoon, while his unit was doing lengthy but routine training exercises, he realized that he was going to miss his opportunity to daven mincha. Earlier that afternoon his unit was given its mandated allotment of time which enables the religious soldiers to daven mincha.
However, Shimi had an urgent phone call that he had to take at that time, so he essentially forfeited his mincha.
Shimi reasoned that his strict commander wouldn’t excuse him to daven. Shimi, feeling a little desperate, hatched a hasty plan-he doubled over as if he had a severe stomachache and then in a weak voice requested permission from his commander to go to his quarters. His commander immediately granted him permission to leave and Shimi (in an award winning acting performance) crawled away. When Shimi reached his room he straightened up, pulled out his siddur, and quickly davened mincha before the imminent sunset.
A short while later, Shimi had regrets and wondered – was it permissible for him to feign illness in order to perform a mitzvah, or was he wrong to deceive his commander?
Answer:
Rabbi Avichai Ronsky zt"l: In the book צבא כהלכה (Army as Halacha) Rabbi Yitzchak Kaufman wrote that it IS permissible for a soldier to ‘change the truth’ in order to daven or fulfill another
mitzva.
In my opinion, however, this provision should be rejected. The army is built on trust between the commander and his soldiers (for both minor circumstances and all the more so when life or death decisions must be made). Therefore, there is no justification to lie in any way.
Shimi had a few options here that didn’t involve deception:
1. Shimi could have considered his status as an “אנוס” (someone prevented or forced by circumstances out of his control). In this case, one who misses a davening, needs to fill it in by davening the next time twice (provided that he didn’t intentionally miss it)
2. Shimi might have requested legitimate permission from his commander and then he may have received it.
Or, he may have been denied and then disobeyed (and then suffer the penalty).
We know that the army is comprised of soldiers who observe Torah and mitzvot as well as many who do not. In matters of lying and other ethical issues, it is incumbent on those who are observant to be diligent in not using halachic rulings that will undermine trust. Also, we would not want those actions to reflect badly on the Torah and those who observe Torah and Mitzvot.
Summary - In the opinion of Rabbi Yitzchak Kaufman, it IS permissible to change the truth as long as it does not result in a “Chilul Hashem” (desecration of G-d’s name).
In the opinion of Rabbi Avichai Ronsky, since the framework of the army is built on trust, the soldier must seek another solution.
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Compiled by Rabbi Daniel Kirsch
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