update see
talmid chachom should conceal his true feelings
Last week Dr. Shulem I were discussing the issue of Psychology and Judaism. The question was raised regarding the mental dynamics that a rabbi and a psychologist have to assess and prescribe changes when a person reports not functioning well.
One of the issues that I have noted is the ignorance of the multiple roles that a healthy and successful Jew lives with. For example Rabbi Yitzchok Berkowitz once discussed the condemnation by Rav Schach of Rabbi Steinzaltz when he described certain Biblical figures as having human motivations. He noted that this was an example of not knowing, "what issues to discuss over chulent at a Shabbos seuda and what should be published in a book." It is not that the issues raised were wrong - but they were brought up in the wrong forum. Of course this is issue applies also to non-Jewish groups also when dealing with a wide range of information.
Another example is the kollel avreich who commented to me that he was in major trouble with his wife. The day before he had had a rough day in kollel. The gemora didn't make sense to him. His chavrusa was in an antagonistic mood and in general the day hadn't worked out. He went home and lamented that fact that "his learning wasn't working out and he felt in a rut." His wife went ballistic and said, "I have been slaving and sacrificing for 20 years so you can learn in kollel and now you tell me you are not getting anything out of it!"
רע"ב על מסכת אבות פרק א משנה ה
מכאן אמרו חכמים - רבינו הקדוש בסדר המשניות כתבה מדברי חכם זה שאמר ואל תרבה שיחה עם האשה למדו חכמים לומר כל זמן שאדם מרבה שיחה עם האשה גורם רעה לעצמו. מצאתי כתוב כשאדם מספר לאשתו קורותיו כך וכך אירע לי עם פלוני היא מלמדתו לחרחר ריב. כגון קרח שספר לאשתו מה שעשה משה שהניף את הלוים תנופה והביאתו בדברים לידי מחלוקת. א"נ מתוך שהוא מספר לה שחבריו גנוהו וביישוהו אף היא מבזה אותו בלבה וזה גורם רעה לעצמו:
Another example is the man who came to me with a destroyed marriage. It turns out he was very insistent on total honesty. His marriage was destroyed from the beginning when he told his new bride in the yichud room that she was so wonderful - "that she was almost everything he had spent 20 years looking for in a wife."
These examples are indicative that it is important not to present information in many situations without considering the consequences. This spin or modification of presenting the truth is described by our sages as
chanifa (translated as hypocrisy or false flattery or saying one thing with your mouth but thinking something different in your heart). Most people think that chanifa is bad. In fact Chazal tell use that it is permitted to say lashon harah about those who are engaged in chanifa. That they lose their olam habah- in fact Rabbeinu Yonah describes 9 examples of chanifa.
But in fact there is good chanifa and bad chanifa. Kesubos (17a) is another example of good chanifa. "The gemoras asks praise should one say before a kallah at the wedding. And Beis Hillel answers that you should say that she is wonderful and kind. Beis Shamai asks , "But what if that is a lie." Beis Hillel persists and says that this is the way that any normal member of society should react to the choice that another persons makes - whether it is buying a car or chosing a wife."
The Sages say we learn from this that a person should always be me'urav im habrios [which seems to be chanifa]. So even though
geneivas daas is prohibited, it is in fact required in some situations.
Good chanifa is widely used in education.
Bava Metzia (85a): Rabbi chanced to visit the town
of R. Eleazar son of R. Simeon.14 ‘Did that righteous man leave a son?’ he
inquired. ‘Yes,’ they replied; ‘and every harlot whose hire is two [zuz], hires
him for eight.’15 So he had him brought [before him], ordained him a Rabbi,16
and entrusted him to R. Simeon b. Issi b. Lakonia, his mother's brother [to be
educated]. Every day he would say, ‘I am going to my town; to which he [his
instructor] replied, ‘They have made you a Sage, spread over you a gold trimmed
cloak [at the ceremony of ordination] and designated you "Rabbi", and
yet you say, I am going back to my town!’ Said he, ‘I swear that this [my
desire] has been abandoned.’ When he became a great [scholar], he went and sat
in Rabbi's academy. On hearing his voice, he [Rabbi] observed: ‘This voice is
similar to that of R. Eleazar son of R. Simeon.’ ‘He is his son,’ they [his
disciples] told him. Thereupon he applied to him the verse, The fruit of the
righteous is a tree of life; and he that winneth souls is wise.17 [Thus:] ‘The
fruit of the righteous is a tree of life’ — this refers to R. Jose, the son of
R. Eleazar, the son of R. Simeon;18 ‘And he that winneth souls is wise’ — to R.
Simeon b. Issi b. Lakonia. When he died, he was carried to his father's burial
vault, which was encompassed by a snake. ‘O snake, O snake,’ they adjured it,
‘open thy mouth and let the son enter to his father;’ but it would not uncoil
for them. Now, the people thought that one was greater than the other,19 but
there issued a Heavenly Voice, proclaiming: ‘It is not because one is greater
than the other, but because one underwent the suffering of the cave, and the
other did not.
Menoras HaMe'or(Chapter 20 Derech Eretz): A person should always mix properly with others. That means rejoicing with those who are celebrating, worrying with those who are upset, and suffering with the sufferers. He should not jest with those who are crying nor cry with those who are jesting. He should not be awake amongst those who are sleeping nor sleep amongst those who are awake. He should not stand amongst those who are sitting not sit amongst those who are standing. The general rule is that a person should not exhibit characteristics that differ from others if his intent is for good and for the sake of heaven. He should be tolerant and forbearing and nullify his will before the will of others.
תולדות יצחק בראשית לז
הספק השלישי, מה הכוונה במה שאמר כי בן זקונים הוא לו, שאם הכוונה שנולד לעת זקנתו, גם כל בניו נולדו לזקוניו, ויששכר וזבולן אינם גדולים מיוסף רק בשנה, וכמו שהקשה הרמב"ן, ואם הכוונה בר חכים הוא ליה, למה אמר "לו", שמי שהוא חכם לכל העולם הוא חכם:
התשובה שרז"ל אמרו לא יהא אדם עומד בין היושבים ולא יושב בין העומדים ולא עצב בין השמחים ולא שמח בין העצבים אלא לעולם תהא דעתו של אדם מעורבת עם הבריות [עי' כתובות יז א, דא"ז ה], לזה אמר שיוסף היה גאה עם הגאים ונער עם הנערים וחכם עם החכמים, וזהו היה רועה את אחיו שהיו גאים היה רועה ומנהיגם ומשתרר עליהם והם אחיו בני לאה, ועם בני בלהה ובני זלפה שהיו עושים מעשה נערות היה נער עמהם ומסלסל בשערו:
וישראל אהב את יוסף מכל בניו כי בן זקונים הוא לו שהיה זקן עמו, וזהו לו שעמו היה חכם:
There are many other examples of good chanifa - and in fact it seems that society can not function without it. Even G-d is reported to have lied for the sake of Avraham's shalom bayis. A person who doesn't know how and when to be involved in "presentational spin" will not be a successful or healthy member of society. If a person mechanically reports the same facts to his kids as he says to his wife or the same facts to a stranger that he shares with his wife - he is in big trouble.
What we both realized is the bizarre fact that neither of us was aware where the importance and centrality of good chanifa is discussed in the Torah literature or in the psychological literature. Sources would be greatly appreciated.
