https://halachipedia.com/api.php?action=feedcontributions&user=Jeremypurow&feedformat=atomHalachipedia - User contributions [en]2024-03-29T14:12:28ZUser contributionsMediaWiki 1.39.3https://halachipedia.com/index.php?title=Engaging_in_Dangerous_Activities&diff=23976Engaging in Dangerous Activities2019-08-08T01:22:04Z<p>Jeremypurow: </p>
<hr />
<div>One must take specially care of one's health and one is forbidden from putting oneself in danger.<ref>Rambam Hilchot Deot 4:1- The Rambam writes that one must ensure that they remain healthy in order so that they can serve Hashem to the best of their ability. It is important to note, that this is a requirement to take care of one's health and not only one's life.</ref><ref>Brachot 32b- The gemara discusses a story where a king is walking by somebody who is davening and says hello to him. The gemara asks if the person is required to say hello back to the king. One of the proposals of he gemara is that the person should say hello to the king as a person has a requirement to guard themselves and ensure they are not killed by the king. The gemara brings a pasuk which states, "And you shall surely watch yourself very well" (Devarim 4:9).</ref> It is also forbidden to put oneself in danger and expect a miracle from Hashem that one will be protected.<ref>Shabbat 32a</ref> The Torah instructs us several times to take heed to guard our souls.<ref>Devarim 4:9, 4:15</ref> On this basis, some understand that this is why chazal warn us to be healthy.<ref>Ketubot 30a, Levush YD 116</ref> Additionally, there is a mitzvah to remove dangerous obstacles in your domain.<ref>Rambam Rotze'ach 11:4</ref> And prohibition to to keep them in your domain.<ref>Rambam Rotze'ach 11:4</ref><br />
==Smoking==<br />
<br />
#Most poskim hold that it is forbidden to smoke. <ref>Sh"t Tzitz Eliezer 17:21, Rav Chaim Kanievsky in Sheeilat Rav 1:52, Sh"t Teshuvot Vehanhagot 4:115, Rav Nisim Karelitz in a letter at the beginning of the book "Chaim Le-lo Ishun", Chacham Ovadia Yosef in Maran Peer Hador pg. 31, [http://www.rabbis.org/pdfs/Prohibition_Smoking.pdf Teshuva of the RCA], [http://koltorah.org/ravj/15-13_The_Prohibition_to_Smoke_1.htm Rabbi Chaim Jachter]. See, however, Yechave Daat 5:39 and Igrot Moshe YD 2:49 regarding smoking.</ref><br />
#Aside from the issue of smoking in general, it is strictly forbidden to smoke in a shul. <ref>Yechave Daat 2:17, Yaskil Avdi 4:17:3, Ben Ish Chai Parashat Vayikra Halacha 5, Sh"t Maharshag 2:117, Kaf Hachaim 151:10 </ref><br />
<br />
==Injuring oneself==<br />
<br />
#It is absolutely forbidden to commit suicide and it is a very serious sin because Hashem didn't give us our bodies and lives to do with them whatever we like.<ref>The Midrash (Beresheet Rabba 34:5) learns from the pasuk that it is forbidden to commit suicide.</ref><br />
#It is forbidden to injure or cause a wound to oneself.<ref>Panim Yafot (Devarim 14:1) writes that it is forbidden to injure oneself based on Beresheet 9:1.</ref> If it is done for health purposes there is a discussion if it is permitted.<ref>Under certain circumstances, Igrot Moshe CM 2:65-66 permitted plastic surgery for aesthetic purposes.</ref><br />
#It is absolutely forbidden to hit or injure someone else.<ref>The pasuk (Devarim 25:3) warns against hitting a guilty sinner more than necessary. Chazal learn from here the general prohibition to hit any Jew, since if the Torah forbids hitting a sinner how much more so anyone else. This is considered a negative commandment by the Rambam (Lavin n. 300) and Sefer HaChinuch (n. 595). </ref> In fact it is forbidden to insinuate that one is going to hit another Jew and one who does so is considered wicked.<ref>Chazal (Sanhedrin 58b) learn from Moshe that a Jew who raises his hand to hit another Jew is considered wicked. This is quoted by the Rambam (Sefer HaMitzvot lavin n. 300).</ref><br />
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===Paintballing===<br />
<br />
#As explained earlier, it is absolutely forbidden to hit or injure someone else. There is a dispute whether one can allow someone else to injure oneself. A direct ramification of this dispute is whether it would be permitted to go paintballing knowing that it is very likely one will be injured but in advance agrees to it.<ref>[http://www.bknw.org/uploads/5/9/9/5/5995719/paintball.pdf Rabbi Yehuda Balsam] outlines a dispute between the Minchat Chinuch and Turei Even who hold that it is permitted to allow someone else to injure oneself and Shulchan Aruch HaRav who forbids this. He writes that a practical application of this dispute is whether it is permitted to go paintballing.</ref><br />
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===Donating Blood===<br />
<br />
#Many poskim permit donating blood even though it involves inflicting a wound upon oneself. <ref>Igrot Moshe CM 1:103, Nishmat Avraham YD 349:3</ref><br />
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==Piercings and Tattoos==<br />
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#Regarding piercings and tattoos see the [[Tattoos_&_Body_Piercing]] page.<br />
<br />
==Links==<br />
<br />
#[https://www.koltorah.org/halachah/living-in-yesha-during-dangerous-times-by-rabbi-chaim-jachter Article on Living in Yesha during Dangerous Times by Rabbi Chaim Jachter]<br />
#[https://ohr.edu/5717#_edn26jj Smoking and Halacha by Rabbi Yehuda Spitz]<br />
#[[Are Vaping and E-Cigarettes Kosher? - Rabbi Daniel Stein]]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Between Man and Himself]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Negiah&diff=23886Negiah2019-08-02T01:37:41Z<p>Jeremypurow: </p>
<hr />
<div>It is forbidden to affectionately touch individuals of the opposite gender.<ref>Rambam Issurei Biah 21:1 </ref><br />
<br />
==Handshakes==<br />
<br />
#It is forbidden for one to initiate a handshake with the opposite gender.<ref>Shaarei Teshuvah 3:80 , Sefer Chassidim 1090, Od Yosef Chaiy Shoftim pg. 151, Igros Moshe O.C. 1:113, E.H. 1:56 and 4:32-9, Mishneh Halachos 6:223, Otzer Haposkim 20:3-1, Az Nidbaru 2:73, as quoted by Rav Ari Wasserman. [http://www.workplacehalacha.com/wp-content/uploads/2014/08/Chapter-12-Shaking-Hands.pdf See article here] </ref><ref>Od Yosef Chai Shoftim pg. 151, Igros Moshe O.C. 1:113 explain that a handshake is inherently considered affectionate. Beit Yosef 195, Sdei Chemed 3 Marechet 100 Klal 7 hold that even if it would not be considered affectionate, it would still be a violation of the Rabbinic decree to touch the opposite gender even not affectionately. Sefardim should follow this opinion.</ref><br />
#It is still forbidden to initiate a handshake with the opposite gender if one is wearing gloves.<ref>Sefer Chassidim 1090, Od Yosef Chai Shoftim pg. 151</ref><br />
#Some poskim hold that it is permitted to shake someone of the opposite gender's hand in a professional context if she extends her hand first. However, other poskim forbid doing so.<ref>Rav Moshe Feinstein in Igrot Moshe EH 1:56 writes that some rabbis who permit shaking a woman's hand if she extends hers he would understand that it was based on the concept of that it wasn't derech chiba. However, he writes that he thinks that it is a weak argument to rely on.</ref><br />
<br />
==Public Transportation==<br />
<br />
#Taking a subway or bus at a crowded time is permitted even though you might bump into the opposite gender.<ref>Igrot Moshe EH 2:14 writes that it is permitted to take the subway or buses even if it is likely that one might bump into a woman. According to the Shach YD 157:10 and 195:20, since it isn't derech chiba it isn't forbidden to touch a married woman or niddah. He argues that even according to the Shulchan Aruch 195:17 who is strict regarding your wife when she is a niddah if it isn't derech chiba, that is only a stringency relevant to one's wife since it could lead to derech chiba. However, for other woman even Shulchan Aruch could be lenient. Igrot Moshe follows the Shach. He adds that if this type of touching will lead him to have a hirhur if he has to go to work at that work he can go and try to avoid the hirhur by thinking about Torah. If he can't help himself because he knows he's going to be aroused then he may not go to work that way. But he says that it is forbidden to have such a lustful nature.</ref><ref>Mishna Halachot vol 4, 186- Rav Menashe Klein agrees with Rav Moshe that it it is mutter to ride the subway or bus as the contact made with the female is not derech chiba. However, even if one holds that contact that is not derech chiba is assur, the contact on the bus and subway was still unintentional and, therefore, permitted. He offers advice that when one is riding the subway or bus one should look into a sefer and keep his mind on Torah thoughts.</ref><ref>Pesachim 25b- The Gemara discusses the idea of a "forbidden benefit" and if one is obligated to change their path in order to avoid a certain pleasure or benefit. This relates to the idea of riding on a subway or bus as the question comes up if one needs to change their path in order to avoid the potential benefit of contact with the opposite gender. When referring to this gemara, Rabbi Ari Wasserman quotes the Ateres Paz (Part 1, vol. III, Even HaEzer 6) which states that even if one is able to take a taxi to work, he does not need to as this is a very expensive option and he does not need to pay to avoid the subway or bus. Rabbi Wasserman also quotes the ''She’arim Metzuyanim B’Halachah (''vol. IV, 152:11) which states that if the contact on the subway or bus is unintentional it is mutter. Tosfot writes that sometimes a different path is possible, although it is a tircha to take that path. According to tosfot it is as if this path does not exist and he is permitted to take the easier path.</ref><ref>Baba Basra 57b- The gemara writes that women used to do laundry by the river bank and would roll up their skirts in order to avoid getting them wet. The gemara describes a man who walks on the river bank with his eyes covered to ensure that he does not see the women dressed immodestly. If the man could have gone another way then he is considered a rasha. However, it is a ''ones'' if he has no other path. This seems to imply that if one has another path then he must avoid taking the more crowded subway. </ref><br />
#However, many believe it is proper to avoid sitting next to one of the opposite gender on a public bus or train.<ref>Yalkut Yosef (Otzar Dinim L'isha 60:19)</ref><ref>Az Nidberu part 5, 48- Rabbi Wasserman explains that Rav Binyonim Zilber in his Az Niberu mostly agrees with Rav Moshe in that there is no specific prohibition of sitting with a woman on the subway or bus. However, Rav Zilber argues that there may be a problem if the contact between the male and female is generating heat. In the winter there may be room to be lenient in a pressing situation as the heat generated is mostly due to the bulky nature of the winter clothing and not the physical contact.</ref><br />
#Some say that in a case where it will not denigrate G-d's name, one should stand instead of sitting next to someone of the opposite gender (if possible).<ref>Responsa Vayan Yosef Yoreh Deah 144:2. Shevet Halevi Volume 4 Siman 136 holds that it is better to stand, but one is obligated to close one's eyes when standing.</ref> Others say it is better to sit, as standing will likely expose one's eyes to more inappropriate sights.<ref>Eizer Mikdash Even Haezer Sif 21 (quoted and then rejected by Shevet Halevi Volume 4 Siman 136)</ref><br />
#One should not stand up when sitting next to someone of the opposite gender if it will denigrate G-d's name.<ref>Responsa Vayan Yosef Yoreh Deah 144:2</ref><br />
#It is advisable for one to think of Torah thoughts when riding public transportation in order to combat potential improper thoughts that may stem from inadvertent contact with the opposite gender.<ref>Rambam Hilchot Isurei Biah 21:19</ref><br />
<br />
==Mixed Dancing==<br />
<br />
#Mixed dancing is forbidden.<ref>Zichron Yosef OC 17 even says that it is a terrible sin.</ref><br />
<br />
==Doctors==<br />
<br />
#Ideally, one should try to see a doctor of the same gender.<ref>Nishmas Avraham Yoreh Deah 195</ref> However, it is permitted to see a doctor of the opposite gender if there is no other option.<ref>Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach (as quoted by [http://www.yutorah.org/sidebar/lecture.cfm/814211/rabbi-mordechai-torczyner/dental-halachah-treating-patients-of-the-opposite-gender/ Rabbi Mordechai Torczyner])<br />
<br />
*Gemara Ta’anit 21b brings a story of Abba Umna who was a doctor and is praised for putting the men and women in separate areas and for having a special garment that covered the women when he was treating them. This Gemara implies that it is unique and praiseworthy that Abbau Umna did this, which shows that the ordinary person is not required to do these things. This can be a source for male doctors being permitted to touch female patients while treating them.<br />
*Gemara Bava Metziah 91a quotes Rav Yehuda who says that a professional who causes two animals to mate directly is not doing anything wrong because he is involved in his professional job. There is no problem of Pritzus because he is busy with his professional job, so he will not have any inappropriate urges.<br />
*Shach Yoreh Deah 195:20 says that according to the Rambam, the only issur of negiah is when the negiah is with hana’a, or pleasure, but in medical care there is no pleasure involved so it would be muttar to treat a patient of the opposite gender.</ref><br />
<br />
==Haircuts==<br />
<br />
#Many hold that it is forbidden to get a haircut from someone of the opposite gender as this is considered to be a display of affection.<ref>Yitzchak Yeranen 2:1</ref><br />
#However, some hold that there is some room to be lenient if one can be sure that the contact is not affectionate '''and''' it has no chance of leading to inappropriate thoughts. One still must be very careful in this situation and it is best not to be lenient in this issue.<ref>10 minute Halacha on Female Barbers by Rabbi Aryeh Lebowitz (17:20)</ref><br />
<br />
#<br />
<br />
==Links==<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/912543/rabbi-aryeh-lebowitz/ten-minute-halacha-female-barber/ 10 Minute Halacha on Female Barbers by Rabbi Aryeh Lebowitz]<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/788361/rabbi-jesse-horn/the-halachos-of-shomer-negiah/ Halachot of Shomer Negiah by Rabbi Jesse Horn]<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/923645/rabbi-ari-wasserman/workplace-halachah-commuting-on-mass-transit-and-the-inevitable-contact-negiah-between-men-and-women/ Shiur on Commuting on Mass Transit and the Inevitable Contact Between Men and Women by Rabbi Ari Wasserman]<br />
<br />
==Sources==<br />
<references /><br />
<br />
[[Category:Interactions between Men and Women]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Negiah&diff=23871Negiah2019-08-02T00:44:53Z<p>Jeremypurow: /* Haircuts */</p>
<hr />
<div>It is forbidden to affectionately touch individuals of the opposite gender.<ref>Rambam Issurei Biah 21:1 </ref><br />
<br />
==Handshakes==<br />
<br />
#It is forbidden for one to initiate a handshake with the opposite gender.<ref>Shemot Raba Bo 16, Shaarei Teshuvah 3:80 , Sefer Chassidim 1090, Od Yosef Chaiy Shoftim pg. 151, Sdei Chemed 3 Marechet 100 Klal 7, Marechet Chatan VeKallah 12 and 26, Igros Moshe O.C. 1:113, E.H. 1:56 and 4:32-9, Mishneh Halachos 6:223, Otzer Haposkim 20:3-1, Yalkut Yosef Even Haezer 21:21, Nitei Gavriel 52:1, Az Nidbaru 2:73</ref><ref>Od Yosef Chai Shoftim pg. 151, Igros Moshe O.C. 1:113 explain that a handshake is inherently considered affectionate. Beit Yosef 195, Sdei Chemed 3 Marechet 100 Klal 7 hold that even if it would not be considered affectionate, it would still be a violation of the Rabbinic decree to touch the opposite gender even not affectionately. Sefardim should follow this opinion.</ref><br />
#It is still forbidden to initiate a handshake with the opposite gender if one is wearing gloves.<ref>Sefer Chassidim 1090, Od Yosef Chai Shoftim pg. 151</ref><br />
#Some poskim hold that it is permitted to shake someone of the opposite gender's hand in a professional context if she extends her hand first. However, other poskim forbid doing so.<ref>Rav Moshe Feinstein in Igrot Moshe EH 1:56 writes that some rabbis who permit shaking a woman's hand if she extends hers he would understand that it was based on the concept of that it wasn't derech chiba. However, he writes that he thinks that it is a weak argument to rely on.</ref><br />
<br />
==Public Transportation==<br />
<br />
#Taking a subway or bus at a crowded time is permitted even though you might bump into the opposite gender.<ref>Igrot Moshe EH 2:14 writes that it is permitted to take the subway or buses even if it is likely that one might bump into a woman. According to the Shach YD 157:10 and 195:20, since it isn't derech chiba it isn't forbidden to touch a married woman or niddah. He argues that even according to the Shulchan Aruch 195:17 who is strict regarding your wife when she is a niddah if it isn't derech chiba, that is only a stringency relevant to one's wife since it could lead to derech chiba. However, for other woman even Shulchan Aruch could be lenient. Igrot Moshe follows the Shach. He adds that if this type of touching will lead him to have a hirhur if he has to go to work at that work he can go and try to avoid the hirhur by thinking about Torah. If he can't help himself because he knows he's going to be aroused then he may not go to work that way. But he says that it is forbidden to have such a lustful nature.</ref><ref>Mishna Halachot vol 4, 186- Rav Menashe Klein agrees with Rav Moshe that it it is mutter to ride the subway or bus as the contact made with the female is not derech chiba. However, even if one holds that contact that is not derech chiba is assur, the contact on the bus and subway was still unintentional and, therefore, permitted. He offers advice that when one is riding the subway or bus one should look into a sefer and keep his mind on Torah thoughts.</ref><br />
#However, many believe it is proper to avoid sitting next to one of the opposite gender on a public bus or train.<ref>Yalkut Yosef (Otzar Dinim L'isha 60:19)</ref><ref>Az Nidberu part 5, 48- Rabbi Wasserman explains that Rav Binyonim Zilber in his Az Niberu mostly agrees with Rav Moshe in that there is no specific prohibition of sitting with a woman on the subway or bus. However, Rav Zilber argues that there may be a problem if the contact between the male and female is generating heat. In the winter there may be room to be lenient in a pressing situation as the heat generated is mostly due to the bulky nature of the winter clothing and not the physical contact.</ref><br />
#Some say that in a case where it will not denigrate G-d's name, one should stand instead of sitting next to someone of the opposite gender (if possible).<ref>Responsa Vayan Yosef Yoreh Deah 144:2. Shevet Halevi Volume 4 Siman 136 holds that it is better to stand, but one is obligated to close one's eyes when standing.</ref> Others say it is better to sit, as standing will likely expose one's eyes to more inappropriate sights.<ref>Eizer Mikdash Even Haezer Sif 21 (quoted and then rejected by Shevet Halevi Volume 4 Siman 136)</ref><br />
#One should not stand up when sitting next to someone of the opposite gender if it will denigrate G-d's name.<ref>Responsa Vayan Yosef Yoreh Deah 144:2</ref><br />
#It is advisable for one to think of Torah thoughts when riding public transportation in order to combat potential improper thoughts that may stem from inadvertent contact with the opposite gender.<ref>Rambam Hilchot Isurei Biah 21:19</ref><br />
<br />
==Mixed Dancing==<br />
<br />
#Mixed dancing is forbidden.<ref>Zichron Yosef OC 17 even says that it is a terrible sin.</ref><br />
<br />
==Doctors==<br />
<br />
#Ideally, one should try to see a doctor of the same gender.<ref>Nishmas Avraham Yoreh Deah 195</ref> However, it is permitted to see a doctor of the opposite gender if there is no other option.<ref>Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach (as quoted by [http://www.yutorah.org/sidebar/lecture.cfm/814211/rabbi-mordechai-torczyner/dental-halachah-treating-patients-of-the-opposite-gender/ Rabbi Mordechai Torczyner])<br />
<br />
*Gemara Ta’anit 21b brings a story of Abba Umna who was a doctor and is praised for putting the men and women in separate areas and for having a special garment that covered the women when he was treating them. This Gemara implies that it is unique and praiseworthy that Abbau Umna did this, which shows that the ordinary person is not required to do these things. This can be a source for male doctors being permitted to touch female patients while treating them.<br />
*Gemara Bava Metziah 91a quotes Rav Yehuda who says that a professional who causes two animals to mate directly is not doing anything wrong because he is involved in his professional job. There is no problem of Pritzus because he is busy with his professional job, so he will not have any inappropriate urges.<br />
*Shach Yoreh Deah 195:20 says that according to the Rambam, the only issur of negiah is when the negiah is with hana’a, or pleasure, but in medical care there is no pleasure involved so it would be muttar to treat a patient of the opposite gender.</ref><br />
<br />
==Haircuts==<br />
<br />
# Many believe that it is forbidden to get a haircut from someone of the opposite gender as this is considered to be a display of affection.<ref>Yitzchak Yeranen 2:1</ref><br />
# However, some say that there is some room to be lenient if one can be sure that the contact is not affectionate and it has no chance of leading to inappropriate thoughts. One still must be very careful in this situation and it is best not to be lenient in this issue.<ref>10 minute Halacha on Female Barbers by Rabbi Aryeh Lebowitz (17:20)</ref><br />
<br />
#<br />
<br />
==Links==<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/912543/rabbi-aryeh-lebowitz/ten-minute-halacha-female-barber/ 10 Minute Halacha on Female Barbers by Rabbi Aryeh Lebowitz]<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/788361/rabbi-jesse-horn/the-halachos-of-shomer-negiah/ Halachot of Shomer Negiah by Rabbi Jesse Horn]<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/923645/rabbi-ari-wasserman/workplace-halachah-commuting-on-mass-transit-and-the-inevitable-contact-negiah-between-men-and-women/ Shiur on Commuting on Mass Transit and the Inevitable Contact Between Men and Women by Rabbi Ari Wasserman]<br />
<br />
==Sources==<br />
<references /><br />
<br />
[[Category:Interactions between Men and Women]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Negiah&diff=23857Negiah2019-08-01T01:57:47Z<p>Jeremypurow: </p>
<hr />
<div>It is forbidden to affectionately touch individuals of the opposite gender.<ref>Rambam Issurei Biah 21:1 </ref><br />
<br />
==Handshakes==<br />
<br />
#It is forbidden for one to initiate a handshake with the opposite gender.<ref>Shemot Raba Bo 16, Shaarei Teshuvah 3:80 , Sefer Chassidim 1090, Od Yosef Chaiy Shoftim pg. 151, Sdei Chemed 3 Marechet 100 Klal 7, Marechet Chatan VeKallah 12 and 26, Igros Moshe O.C. 1:113, E.H. 1:56 and 4:32-9, Mishneh Halachos 6:223, Otzer Haposkim 20:3-1, Yalkut Yosef Even Haezer 21:21, Nitei Gavriel 52:1, Az Nidbaru 2:73</ref><ref>Od Yosef Chai Shoftim pg. 151, Igros Moshe O.C. 1:113 explain that a handshake is inherently considered affectionate. Beit Yosef 195, Sdei Chemed 3 Marechet 100 Klal 7 hold that even if it would not be considered affectionate, it would still be a violation of the Rabbinic decree to touch the opposite gender even not affectionately. Sefardim should follow this opinion.</ref><br />
#It is still forbidden to initiate a handshake with the opposite gender if one is wearing gloves.<ref>Sefer Chassidim 1090, Od Yosef Chai Shoftim pg. 151</ref><br />
#Some poskim hold that it is permitted to shake someone of the opposite gender's hand in a professional context if she extends her hand first. However, other poskim forbid doing so.<ref>Rav Moshe Feinstein in Igrot Moshe EH 1:56 writes that some rabbis who permit shaking a woman's hand if she extends hers he would understand that it was based on the concept of that it wasn't derech chiba. However, he writes that he thinks that it is a weak argument to rely on.</ref><br />
<br />
==Public Transportation==<br />
<br />
#Taking a subway or bus at a crowded time is permitted even though you might bump into the opposite gender.<ref>Igrot Moshe EH 2:14 writes that it is permitted to take the subway or buses even if it is likely that one might bump into a woman. According to the Shach YD 157:10 and 195:20, since it isn't derech chiba it isn't forbidden to touch a married woman or niddah. He argues that even according to the Shulchan Aruch 195:17 who is strict regarding your wife when she is a niddah if it isn't derech chiba, that is only a stringency relevant to one's wife since it could lead to derech chiba. However, for other woman even Shulchan Aruch could be lenient. Igrot Moshe follows the Shach. He adds that if this type of touching will lead him to have a hirhur if he has to go to work at that work he can go and try to avoid the hirhur by thinking about Torah. If he can't help himself because he knows he's going to be aroused then he may not go to work that way. But he says that it is forbidden to have such a lustful nature.</ref><ref>Mishna Halachot vol 4, 186- Rav Menashe Klein agrees with Rav Moshe that it it is mutter to ride the subway or bus as the contact made with the female is not derech chiba. However, even if one holds that contact that is not derech chiba is assur, the contact on the bus and subway was still unintentional and, therefore, permitted. He offers advice that when one is riding the subway or bus one should look into a sefer and keep his mind on Torah thoughts.</ref><br />
#However, many believe it is proper to avoid sitting next to one of the opposite gender on a public bus or train.<ref>Yalkut Yosef (Otzar Dinim L'isha 60:19)</ref><ref>Az Nidberu part 5, 48- Rabbi Wasserman explains that Rav Binyonim Zilber in his Az Niberu mostly agrees with Rav Moshe in that there is no specific prohibition of sitting with a woman on the subway or bus. However, Rav Zilber argues that there may be a problem if the contact between the male and female is generating heat. In the winter there may be room to be lenient in a pressing situation as the heat generated is mostly due to the bulky nature of the winter clothing and not the physical contact.</ref><br />
#Some say that in a case where it will not denigrate G-d's name, one should stand instead of sitting next to someone of the opposite gender (if possible).<ref>Responsa Vayan Yosef Yoreh Deah 144:2. Shevet Halevi Volume 4 Siman 136 holds that it is better to stand, but one is obligated to close one's eyes when standing.</ref> Others say it is better to sit, as standing will likely expose one's eyes to more inappropriate sights.<ref>Eizer Mikdash Even Haezer Sif 21 (quoted and then rejected by Shevet Halevi Volume 4 Siman 136)</ref><br />
#One should not stand up when sitting next to someone of the opposite gender if it will denigrate G-d's name.<ref>Responsa Vayan Yosef Yoreh Deah 144:2</ref><br />
#It is advisable for one to think of Torah thoughts when riding public transportation in order to combat potential improper thoughts that may stem from inadvertent contact with the opposite gender.<ref>Rambam Hilchot Isurei Biah 21:19</ref><br />
<br />
==Mixed Dancing==<br />
<br />
#Mixed dancing is forbidden.<ref>Zichron Yosef OC 17 even says that it is a terrible sin.</ref><br />
<br />
==Doctors==<br />
<br />
#Ideally, one should try to see a doctor of the same gender.<ref>Nishmas Avraham Yoreh Deah 195</ref> However, it is permitted to see a doctor of the opposite gender if there is no other option.<ref>Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach (as quoted by [http://www.yutorah.org/sidebar/lecture.cfm/814211/rabbi-mordechai-torczyner/dental-halachah-treating-patients-of-the-opposite-gender/ Rabbi Mordechai Torczyner])<br />
<br />
*Gemara Ta’anit 21b brings a story of Abba Umna who was a doctor and is praised for putting the men and women in separate areas and for having a special garment that covered the women when he was treating them. This Gemara implies that it is unique and praiseworthy that Abbau Umna did this, which shows that the ordinary person is not required to do these things. This can be a source for male doctors being permitted to touch female patients while treating them.<br />
*Gemara Bava Metziah 91a quotes Rav Yehuda who says that a professional who causes two animals to mate directly is not doing anything wrong because he is involved in his professional job. There is no problem of Pritzus because he is busy with his professional job, so he will not have any inappropriate urges.<br />
*Shach Yoreh Deah 195:20 says that according to the Rambam, the only issur of negiah is when the negiah is with hana’a, or pleasure, but in medical care there is no pleasure involved so it would be muttar to treat a patient of the opposite gender.</ref><br />
<br />
== Haircuts ==<br />
<br />
# <br />
<br />
==Links==<br />
<br />
==Sources==<br />
<references /><br />
<br />
[[Category:Interactions between Men and Women]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Negiah&diff=23856Negiah2019-08-01T01:45:09Z<p>Jeremypurow: </p>
<hr />
<div>It is forbidden to affectionately touch individuals of the opposite gender.<ref>Rambam Issurei Biah 21:1 </ref><br />
<br />
==Handshakes==<br />
<br />
#It is forbidden for one to initiate a handshake with the opposite gender.<ref>Shemot Raba Bo 16, Shaarei Teshuvah 3:80 , Sefer Chassidim 1090, Od Yosef Chaiy Shoftim pg. 151, Sdei Chemed 3 Marechet 100 Klal 7, Marechet Chatan VeKallah 12 and 26, Igros Moshe O.C. 1:113, E.H. 1:56 and 4:32-9, Mishneh Halachos 6:223, Otzer Haposkim 20:3-1, Yalkut Yosef Even Haezer 21:21, Nitei Gavriel 52:1, Az Nidbaru 2:73</ref><ref>Od Yosef Chai Shoftim pg. 151, Igros Moshe O.C. 1:113 explain that a handshake is inherently considered affectionate. Beit Yosef 195, Sdei Chemed 3 Marechet 100 Klal 7 hold that even if it would not be considered affectionate, it would still be a violation of the Rabbinic decree to touch the opposite gender even not affectionately. Sefardim should follow this opinion.</ref><br />
#It is still forbidden to initiate a handshake with the opposite gender if one is wearing gloves.<ref>Sefer Chassidim 1090, Od Yosef Chai Shoftim pg. 151</ref><br />
#Some poskim hold that it is permitted to shake someone of the opposite gender's hand in a professional context if she extends her hand first. However, other poskim forbid doing so.<ref>Rav Moshe Feinstein in Igrot Moshe EH 1:56 writes that some rabbis who permit shaking a woman's hand if she extends hers he would understand that it was based on the concept of that it wasn't derech chiba. However, he writes that he thinks that it is a weak argument to rely on.</ref><br />
<br />
==Public Transportation==<br />
<br />
#Taking a subway or bus at a crowded time is permitted even though you might bump into the opposite gender.<ref>Igrot Moshe EH 2:14 writes that it is permitted to take the subway or buses even if it is likely that one might bump into a woman. According to the Shach YD 157:10 and 195:20, since it isn't derech chiba it isn't forbidden to touch a married woman or niddah. He argues that even according to the Shulchan Aruch 195:17 who is strict regarding your wife when she is a niddah if it isn't derech chiba, that is only a stringency relevant to one's wife since it could lead to derech chiba. However, for other woman even Shulchan Aruch could be lenient. Igrot Moshe follows the Shach. He adds that if this type of touching will lead him to have a hirhur if he has to go to work at that work he can go and try to avoid the hirhur by thinking about Torah. If he can't help himself because he knows he's going to be aroused then he may not go to work that way. But he says that it is forbidden to have such a lustful nature.</ref><ref>Mishna Halachot vol 4, 186- Rav Menashe Klein agrees with Rav Moshe that it it is mutter to ride the subway or bus as the contact made with the female is not derech chiba. However, even if one holds that contact that is not derech chiba is assur, the contact on the bus and subway was still unintentional and, therefore, permitted. He offers advice that when one is riding the subway or bus one should look into a sefer and keep his mind on Torah thoughts.</ref><br />
#However, many believe it is proper to avoid sitting next to one of the opposite gender on a public bus or train.<ref>Yalkut Yosef (Otzar Dinim L'isha 60:19)</ref><ref>Az Nidberu part 5, 48- Rabbi Wasserman explains that Rav Binyonim Zilber in his Az Niberu mostly agrees with Rav Moshe in that there is no specific prohibition of sitting with a woman on the subway or bus. However, Rav Zilber argues that there may be a problem if the contact between the male and female is generating heat. In the winter there may be room to be lenient in a pressing situation as the heat generated is mostly due to the bulky nature of the winter clothing and not the physical contact.</ref><br />
#Some say that in a case where it will not denigrate G-d's name, one should stand instead of sitting next to someone of the opposite gender (if possible).<ref>Responsa Vayan Yosef Yoreh Deah 144:2. Shevet Halevi Volume 4 Siman 136 holds that it is better to stand, but one is obligated to close one's eyes when standing.</ref> Others say it is better to sit, as standing will likely expose one's eyes to more inappropriate sights.<ref>Eizer Mikdash Even Haezer Sif 21 (quoted and then rejected by Shevet Halevi Volume 4 Siman 136)</ref><br />
#One should not stand up when sitting next to someone of the opposite gender if it will denigrate G-d's name.<ref>Responsa Vayan Yosef Yoreh Deah 144:2</ref><br />
#It is advisable for one to think of Torah thoughts when riding public transportation in order to combat potential improper thoughts that may stem from inadvertent contact with the opposite gender.<ref>Rambam Hilchot Isurei Biah 21:19</ref><br />
<br />
==Mixed Dancing==<br />
<br />
#Mixed dancing is forbidden.<ref>Zichron Yosef OC 17 even says that it is a terrible sin.</ref><br />
<br />
==Doctors==<br />
<br />
#Ideally, one should try to see a doctor of the same gender.<ref>Nishmas Avraham Yoreh Deah 195</ref> However, it is permitted to see a doctor of the opposite gender if there is no other option.<ref>Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach (as quoted by [http://www.yutorah.org/sidebar/lecture.cfm/814211/rabbi-mordechai-torczyner/dental-halachah-treating-patients-of-the-opposite-gender/ Rabbi Mordechai Torczyner])<br />
<br />
*Gemara Ta’anit 21b brings a story of Abba Umna who was a doctor and is praised for putting the men and women in separate areas and for having a special garment that covered the women when he was treating them. This Gemara implies that it is unique and praiseworthy that Abbau Umna did this, which shows that the ordinary person is not required to do these things. This can be a source for male doctors being permitted to touch female patients while treating them.<br />
*Gemara Bava Metziah 91a quotes Rav Yehuda who says that a professional who causes two animals to mate directly is not doing anything wrong because he is involved in his professional job. There is no problem of Pritzus because he is busy with his professional job, so he will not have any inappropriate urges.<br />
*Shach Yoreh Deah 195:20 says that according to the Rambam, the only issur of negiah is when the negiah is with hana’a, or pleasure, but in medical care there is no pleasure involved so it would be muttar to treat a patient of the opposite gender.</ref><br />
<br />
==Links==<br />
<br />
==Sources==<br />
<references /><br />
<br />
[[Category:Interactions between Men and Women]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Negiah&diff=23845Negiah2019-08-01T00:45:46Z<p>Jeremypurow: </p>
<hr />
<div>It is forbidden to affectionately touch individuals of the opposite gender.<ref>Rambam Issurei Biah 21:1 </ref><br />
<br />
==Handshakes==<br />
<br />
#It is forbidden for one to initiate a handshake with the opposite gender.<ref>Shemot Raba Bo 16, Shaarei Teshuvah 3:80 , Sefer Chassidim 1090, Od Yosef Chaiy Shoftim pg. 151, Sdei Chemed 3 Marechet 100 Klal 7, Marechet Chatan VeKallah 12 and 26, Igros Moshe O.C. 1:113, E.H. 1:56 and 4:32-9, Mishneh Halachos 6:223, Otzer Haposkim 20:3-1, Yalkut Yosef Even Haezer 21:21, Nitei Gavriel 52:1, Az Nidbaru 2:73</ref><ref>Od Yosef Chai Shoftim pg. 151, Igros Moshe O.C. 1:113 explain that a handshake is inherently considered affectionate. Beit Yosef 195, Sdei Chemed 3 Marechet 100 Klal 7 hold that even if it would not be considered affectionate, it would still be a violation of the Rabbinic decree to touch the opposite gender even not affectionately. Sefardim should follow this opinion.</ref><br />
#It is still forbidden to initiate a handshake with the opposite gender if one is wearing gloves.<ref>Sefer Chassidim 1090, Od Yosef Chai Shoftim pg. 151</ref><br />
#Some poskim hold that it is permitted to shake someone of the opposite gender's hand in a professional context if she extends her hand first. However, other poskim forbid doing so.<ref>Rav Moshe Feinstein in Igrot Moshe EH 1:56 writes that some rabbis who permit shaking a woman's hand if she extends hers he would understand that it was based on the concept of that it wasn't derech chiba. However, he writes that he thinks that it is a weak argument to rely on.</ref><br />
<br />
==Public Transportation==<br />
<br />
#Taking a subway or bus at a crowded time is permitted even though you might bump into the opposite gender.<ref>Igrot Moshe EH 2:14 writes that it is permitted to take the subway or buses even if it is likely that one might bump into a woman. According to the Shach YD 157:10 and 195:20, since it isn't derech chiba it isn't forbidden to touch a married woman or niddah. He argues that even according to the Shulchan Aruch 195:17 who is strict regarding your wife when she is a niddah if it isn't derech chiba, that is only a stringency relevant to one's wife since it could lead to derech chiba. However, for other woman even Shulchan Aruch could be lenient. Igrot Moshe follows the Shach. He adds that if this type of touching will lead him to have a hirhur if he has to go to work at that work he can go and try to avoid the hirhur by thinking about Torah. If he can't help himself because he knows he's going to be aroused then he may not go to work that way. But he says that it is forbidden to have such a lustful nature.</ref><ref>Mishna Halachot vol 4, 186- Rav Menashe Klein agrees with Rav Moshe that it it is mutter to ride the subway or bus as the contact made with the female is not derech chiba. However, even if one holds that contact that is not derech chiba is assur, the contact on the bus and subway was still unintentional and, therefore, permitted. He offers advice that when one is riding the subway or bus one should look into a sefer and keep his mind on Torah thoughts.</ref> <br />
#However, many believe it is proper to avoid sitting next to one of the opposite gender on a public bus or train.<ref>Yalkut Yosef (Otzar Dinim L'isha 60:19)</ref><ref>Az Nidberu part 5, 48- Rabbi Wasserman explains that Rav Binyonim Zilber in his Az Niberu mostly agrees with Rav Moshe in that there is no specific prohibition of sitting with a woman on the subway or bus. However, Rav Zilber argues that there may be a problem if the contact between the male and female is generating heat. In the winter there may be room to be lenient in a pressing situation as the heat generates is mostly due to the bulky nature of the winter clothing and not the physical contact.</ref><br />
<br />
==Mixed Dancing==<br />
<br />
#Mixed dancing is forbidden.<ref>Zichron Yosef OC 17 even says that it is a terrible sin.</ref><br />
<br />
==Doctors==<br />
<br />
#Ideally, one should try to see a doctor of the same gender.<ref>Nishmas Avraham Yoreh Deah 195</ref> However, it is permitted to see a doctor of the opposite gender if there is no other option.<ref>Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach (as quoted by [http://www.yutorah.org/sidebar/lecture.cfm/814211/rabbi-mordechai-torczyner/dental-halachah-treating-patients-of-the-opposite-gender/ Rabbi Mordechai Torczyner])<br />
<br />
*Gemara Ta’anit 21b brings a story of Abba Umna who was a doctor and is praised for putting the men and women in separate areas and for having a special garment that covered the women when he was treating them. This Gemara implies that it is unique and praiseworthy that Abbau Umna did this, which shows that the ordinary person is not required to do these things. This can be a source for male doctors being permitted to touch female patients while treating them.<br />
*Gemara Bava Metziah 91a quotes Rav Yehuda who says that a professional who causes two animals to mate directly is not doing anything wrong because he is involved in his professional job. There is no problem of Pritzus because he is busy with his professional job, so he will not have any inappropriate urges.<br />
*Shach Yoreh Deah 195:20 says that according to the Rambam, the only issur of negiah is when the negiah is with hana’a, or pleasure, but in medical care there is no pleasure involved so it would be muttar to treat a patient of the opposite gender.</ref><br />
<br />
==Links==<br />
<br />
==Sources==<br />
<references /><br />
<br />
[[Category:Interactions between Men and Women]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Negiah&diff=23844Negiah2019-08-01T00:29:28Z<p>Jeremypurow: /* Public Transportation */</p>
<hr />
<div>It is forbidden to affectionately touch individuals of the opposite gender.<ref>Rambam Issurei Biah 21:1 </ref><br />
<br />
==Handshakes==<br />
<br />
#It is forbidden for one to initiate a handshake with the opposite gender.<ref>Shemot Raba Bo 16, Shaarei Teshuvah 3:80 , Sefer Chassidim 1090, Od Yosef Chaiy Shoftim pg. 151, Sdei Chemed 3 Marechet 100 Klal 7, Marechet Chatan VeKallah 12 and 26, Igros Moshe O.C. 1:113, E.H. 1:56 and 4:32-9, Mishneh Halachos 6:223, Otzer Haposkim 20:3-1, Yalkut Yosef Even Haezer 21:21, Nitei Gavriel 52:1, Az Nidbaru 2:73</ref><ref>Od Yosef Chai Shoftim pg. 151, Igros Moshe O.C. 1:113 explain that a handshake is inherently considered affectionate. Beit Yosef 195, Sdei Chemed 3 Marechet 100 Klal 7 hold that even if it would not be considered affectionate, it would still be a violation of the Rabbinic decree to touch the opposite gender even not affectionately. Sefardim should follow this opinion.</ref><br />
#It is still forbidden to initiate a handshake with the opposite gender if one is wearing gloves.<ref>Sefer Chassidim 1090, Od Yosef Chai Shoftim pg. 151</ref><br />
#Some poskim hold that it is permitted to shake someone of the opposite gender's hand in a professional context if she extends her hand first. However, other poskim forbid doing so.<ref>Rav Moshe Feinstein in Igrot Moshe EH 1:56 writes that some rabbis who permit shaking a woman's hand if she extends hers he would understand that it was based on the concept of that it wasn't derech chiba. However, he writes that he thinks that it is a weak argument to rely on.</ref><br />
<br />
==Public Transportation==<br />
<br />
#Taking a subway or bus at a crowded time is permitted even though you might bump into the opposite gender.<ref>Igrot Moshe EH 2:14 writes that it is permitted to take the subway or buses even if it is likely that one might bump into a woman. According to the Shach YD 157:10 and 195:20, since it isn't derech chiba it isn't forbidden to touch a married woman or niddah. He argues that even according to the Shulchan Aruch 195:17 who is strict regarding your wife when she is a niddah if it isn't derech chiba, that is only a stringency relevant to one's wife since it could lead to derech chiba. However, for other woman even Shulchan Aruch could be lenient. Igrot Moshe follows the Shach. He adds that if this type of touching will lead him to have a hirhur if he has to go to work at that work he can go and try to avoid the hirhur by thinking about Torah. If he can't help himself because he knows he's going to be aroused then he may not go to work that way. But he says that it is forbidden to have such a lustful nature.</ref><ref>Mishna Halachot vol 4, 186- Rav Menashe Klein agrees with Rav Moshe that it it is mutter to ride the subway or bus as the contact made with the female is not derech chiba. However, even if one holds that contact that is not derech chiba is assur, the contact on the bus and subway was still unintentional and, therefore, permitted. He offers advice that when one is riding the subway or bus one should look into a sefer and keep his mind on Torah thoughts.</ref> Still, it is proper to avoid sitting next to one of the opposite gender on a public bus or train.<ref>Yalkut Yosef (Otzar Dinim L'isha 60:19)</ref><br />
<br />
==Mixed Dancing==<br />
<br />
#Mixed dancing is forbidden.<ref>Zichron Yosef OC 17 even says that it is a terrible sin.</ref><br />
<br />
==Doctors==<br />
<br />
#Ideally, one should try to see a doctor of the same gender.<ref>Nishmas Avraham Yoreh Deah 195</ref> However, it is permitted to see a doctor of the opposite gender if there is no other option.<ref>Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach (as quoted by [http://www.yutorah.org/sidebar/lecture.cfm/814211/rabbi-mordechai-torczyner/dental-halachah-treating-patients-of-the-opposite-gender/ Rabbi Mordechai Torczyner])<br />
<br />
*Gemara Ta’anit 21b brings a story of Abba Umna who was a doctor and is praised for putting the men and women in separate areas and for having a special garment that covered the women when he was treating them. This Gemara implies that it is unique and praiseworthy that Abbau Umna did this, which shows that the ordinary person is not required to do these things. This can be a source for male doctors being permitted to touch female patients while treating them.<br />
*Gemara Bava Metziah 91a quotes Rav Yehuda who says that a professional who causes two animals to mate directly is not doing anything wrong because he is involved in his professional job. There is no problem of Pritzus because he is busy with his professional job, so he will not have any inappropriate urges.<br />
*Shach Yoreh Deah 195:20 says that according to the Rambam, the only issur of negiah is when the negiah is with hana’a, or pleasure, but in medical care there is no pleasure involved so it would be muttar to treat a patient of the opposite gender.</ref><br />
<br />
==Links==<br />
<br />
==Sources==<br />
<references /><br />
<br />
[[Category:Interactions between Men and Women]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Negiah&diff=23832Negiah2019-07-31T01:45:33Z<p>Jeremypurow: </p>
<hr />
<div>It is forbidden to affectionately touch individuals of the opposite gender.<ref>Rambam Issurei Biah 21:1 </ref><br />
<br />
==Handshakes==<br />
<br />
#It is forbidden for one to initiate a handshake with the opposite gender.<ref>Shemot Raba Bo 16, Shaarei Teshuvah 3:80 , Sefer Chassidim 1090, Od Yosef Chaiy Shoftim pg. 151, Sdei Chemed 3 Marechet 100 Klal 7, Marechet Chatan VeKallah 12 and 26, Igros Moshe O.C. 1:113, E.H. 1:56 and 4:32-9, Mishneh Halachos 6:223, Otzer Haposkim 20:3-1, Yalkut Yosef Even Haezer 21:21, Nitei Gavriel 52:1, Az Nidbaru 2:73</ref><ref>Od Yosef Chai Shoftim pg. 151, Igros Moshe O.C. 1:113 explain that a handshake is inherently considered affectionate. Beit Yosef 195, Sdei Chemed 3 Marechet 100 Klal 7 hold that even if it would not be considered affectionate, it would still be a violation of the Rabbinic decree to touch the opposite gender even not affectionately. Sefardim should follow this opinion.</ref><br />
#It is still forbidden to initiate a handshake with the opposite gender if one is wearing gloves.<ref>Sefer Chassidim 1090, Od Yosef Chai Shoftim pg. 151</ref><br />
#Some poskim hold that it is permitted to shake someone of the opposite gender's hand in a professional context if she extends her hand first. However, other poskim forbid doing so.<ref>Rav Moshe Feinstein in Igrot Moshe EH 1:56 writes that some rabbis who permit shaking a woman's hand if she extends hers he would understand that it was based on the concept of that it wasn't derech chiba. However, he writes that he thinks that it is a weak argument to rely on.</ref><br />
<br />
==Public Transportation==<br />
<br />
#Taking a subway or bus at a crowded time is permitted even though you might bump into the opposite gender.<ref>Igrot Moshe EH 2:14 writes that it is permitted to take the subway or buses even if it is likely that one might bump into a woman. According to the Shach YD 157:10 and 195:20, since it isn't derech chiba it isn't forbidden to touch a married woman or niddah. He argues that even according to the Shulchan Aruch 195:17 who is strict regarding your wife when she is a niddah if it isn't derech chiba, that is only a stringency relevant to one's wife since it could lead to derech chiba. However, for other woman even Shulchan Aruch could be lenient. Igrot Moshe follows the Shach. He adds that if this type of touching will lead him to have a hirhur if he has to go to work at that work he can go and try to avoid the hirhur by thinking about Torah. If he can't help himself because he knows he's going to be aroused then he may not go to work that way. But he says that it is forbidden to have such a lustful nature.</ref> Still, it is proper to avoid sitting next to one of the opposite gender on a public bus or train.<ref>Yalkut Yosef (Otzar Dinim L'isha 60:19)</ref><br />
<br />
==Mixed Dancing==<br />
<br />
#Mixed dancing is forbidden.<ref>Zichron Yosef OC 17 even says that it is a terrible sin.</ref><br />
<br />
==Doctors==<br />
<br />
#Ideally, one should try to see a doctor of the same gender.<ref>Nishmas Avraham Yoreh Deah 195</ref> However, it is permitted to see a doctor of the opposite gender if there is no other option.<ref>Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach (as quoted by [http://www.yutorah.org/sidebar/lecture.cfm/814211/rabbi-mordechai-torczyner/dental-halachah-treating-patients-of-the-opposite-gender/ Rabbi Mordechai Torczyner])<br />
<br />
*Gemara Ta’anit 21b brings a story of Abba Umna who was a doctor and is praised for putting the men and women in separate areas and for having a special garment that covered the women when he was treating them. This Gemara implies that it is unique and praiseworthy that Abbau Umna did this, which shows that the ordinary person is not required to do these things. This can be a source for male doctors being permitted to touch female patients while treating them.<br />
*Gemara Bava Metziah 91a quotes Rav Yehuda who says that a professional who causes two animals to mate directly is not doing anything wrong because he is involved in his professional job. There is no problem of Pritzus because he is busy with his professional job, so he will not have any inappropriate urges.<br />
*Shach Yoreh Deah 195:20 says that according to the Rambam, the only issur of negiah is when the negiah is with hana’a, or pleasure, but in medical care there is no pleasure involved so it would be muttar to treat a patient of the opposite gender.</ref><br />
<br />
== Links ==<br />
<br />
==Sources==<br />
<references /><br />
<br />
[[Category:Interactions between Men and Women]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Negiah&diff=23831Negiah2019-07-31T01:43:44Z<p>Jeremypurow: </p>
<hr />
<div>It is forbidden to affectionately touch individuals of the opposite gender.<ref>Rambam Issurei Biah 21:1 </ref><br />
<br />
==Handshakes==<br />
<br />
#It is forbidden for one to initiate a handshake with the opposite gender.<ref>Shemot Raba Bo 16, Shaarei Teshuvah 3:80 , Sefer Chassidim 1090, Od Yosef Chaiy Shoftim pg. 151, Sdei Chemed 3 Marechet 100 Klal 7, Marechet Chatan VeKallah 12 and 26, Igros Moshe O.C. 1:113, E.H. 1:56 and 4:32-9, Mishneh Halachos 6:223, Otzer Haposkim 20:3-1, Yalkut Yosef Even Haezer 21:21, Nitei Gavriel 52:1, Az Nidbaru 2:73</ref><ref>Od Yosef Chai Shoftim pg. 151, Igros Moshe O.C. 1:113 explain that a handshake is inherently considered affectionate. Beit Yosef 195, Sdei Chemed 3 Marechet 100 Klal 7 hold that even if it would not be considered affectionate, it would still be a violation of the Rabbinic decree to touch the opposite gender even not affectionately. Sefardim should follow this opinion.</ref><br />
#It is still forbidden to initiate a handshake with the opposite gender if one is wearing gloves.<ref>Sefer Chassidim 1090, Od Yosef Chai Shoftim pg. 151</ref><br />
#Some poskim hold that it is permitted to shake someone of the opposite gender's hand in a professional context if she extends her hand first. However, other poskim forbid doing so.<ref>Rav Moshe Feinstein in Igrot Moshe EH 1:56 writes that some rabbis who permit shaking a woman's hand if she extends hers he would understand that it was based on the concept of that it wasn't derech chiba. However, he writes that he thinks that it is a weak argument to rely on.</ref><br />
<br />
==Mixed Dancing==<br />
<br />
#Mixed dancing is forbidden.<ref>Zichron Yosef OC 17 even says that it is a terrible sin.</ref><br />
<br />
==Doctors==<br />
<br />
#Ideally, one should try to see a doctor of the same gender.<ref>Nishmas Avraham Yoreh Deah 195</ref> However, it is permitted to see a doctor of the opposite gender if there is no other option.<ref>Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach (as quoted by [http://www.yutorah.org/sidebar/lecture.cfm/814211/rabbi-mordechai-torczyner/dental-halachah-treating-patients-of-the-opposite-gender/ Rabbi Mordechai Torczyner])<br />
<br />
*Gemara Ta’anit 21b brings a story of Abba Umna who was a doctor and is praised for putting the men and women in separate areas and for having a special garment that covered the women when he was treating them. This Gemara implies that it is unique and praiseworthy that Abbau Umna did this, which shows that the ordinary person is not required to do these things. This can be a source for male doctors being permitted to touch female patients while treating them.<br />
*Gemara Bava Metziah 91a quotes Rav Yehuda who says that a professional who causes two animals to mate directly is not doing anything wrong because he is involved in his professional job. There is no problem of Pritzus because he is busy with his professional job, so he will not have any inappropriate urges.<br />
*Shach Yoreh Deah 195:20 says that according to the Rambam, the only issur of negiah is when the negiah is with hana’a, or pleasure, but in medical care there is no pleasure involved so it would be muttar to treat a patient of the opposite gender.</ref><br />
<br />
==Public Transportation==<br />
<br />
#Taking a subway or bus at a crowded time is permitted even though you might bump into the opposite gender.<ref>Igrot Moshe EH 2:14 writes that it is permitted to take the subway or buses even if it is likely that one might bump into a woman. According to the Shach YD 157:10 and 195:20, since it isn't derech chiba it isn't forbidden to touch a married woman or niddah. He argues that even according to the Shulchan Aruch 195:17 who is strict regarding your wife when she is a niddah if it isn't derech chiba, that is only a stringency relevant to one's wife since it could lead to derech chiba. However, for other woman even Shulchan Aruch could be lenient. Igrot Moshe follows the Shach. He adds that if this type of touching will lead him to have a hirhur if he has to go to work at that work he can go and try to avoid the hirhur by thinking about Torah. If he can't help himself because he knows he's going to be aroused then he may not go to work that way. But he says that it is forbidden to have such a lustful nature.</ref> Still, it is proper to avoid sitting next to one of the opposite gender on a public bus or train.<ref>Yalkut Yosef (Otzar Dinim L'isha 60:19)</ref><br />
<br />
==Sources==<br />
<references /><br />
<br />
[[Category:Interactions between Men and Women]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Negiah&diff=23830Negiah2019-07-31T01:43:04Z<p>Jeremypurow: </p>
<hr />
<div>It is forbidden to affectionately touch individuals of the opposite gender.<ref>Rambam Issurei Biah 21:1 </ref><br />
<br />
==Mixed Dancing==<br />
<br />
#Mixed dancing is forbidden.<ref>Zichron Yosef OC 17 even says that it is a terrible sin.</ref><br />
<br />
==Handshakes==<br />
<br />
#It is forbidden for one to initiate a handshake with the opposite gender.<ref>Shemot Raba Bo 16, Shaarei Teshuvah 3:80 , Sefer Chassidim 1090, Od Yosef Chaiy Shoftim pg. 151, Sdei Chemed 3 Marechet 100 Klal 7, Marechet Chatan VeKallah 12 and 26, Igros Moshe O.C. 1:113, E.H. 1:56 and 4:32-9, Mishneh Halachos 6:223, Otzer Haposkim 20:3-1, Yalkut Yosef Even Haezer 21:21, Nitei Gavriel 52:1, Az Nidbaru 2:73</ref><ref>Od Yosef Chai Shoftim pg. 151, Igros Moshe O.C. 1:113 explain that a handshake is inherently considered affectionate. Beit Yosef 195, Sdei Chemed 3 Marechet 100 Klal 7 hold that even if it would not be considered affectionate, it would still be a violation of the Rabbinic decree to touch the opposite gender even not affectionately. Sefardim should follow this opinion.</ref><br />
#It is still forbidden to initiate a handshake with the opposite gender if one is wearing gloves.<ref>Sefer Chassidim 1090, Od Yosef Chai Shoftim pg. 151</ref><br />
#Some poskim hold that it is permitted to shake someone of the opposite gender's hand in a professional context if she extends her hand first. However, other poskim forbid doing so.<ref>Rav Moshe Feinstein in Igrot Moshe EH 1:56 writes that some rabbis who permit shaking a woman's hand if she extends hers he would understand that it was based on the concept of that it wasn't derech chiba. However, he writes that he thinks that it is a weak argument to rely on.</ref><br />
<br />
==Doctors==<br />
<br />
#Ideally, one should try to see a doctor of the same gender.<ref>Nishmas Avraham Yoreh Deah 195</ref> However, it is permitted to see a doctor of the opposite gender if there is no other option.<ref>Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach (as quoted by [http://www.yutorah.org/sidebar/lecture.cfm/814211/rabbi-mordechai-torczyner/dental-halachah-treating-patients-of-the-opposite-gender/ Rabbi Mordechai Torczyner])<br />
<br />
*Gemara Ta’anit 21b brings a story of Abba Umna who was a doctor and is praised for putting the men and women in separate areas and for having a special garment that covered the women when he was treating them. This Gemara implies that it is unique and praiseworthy that Abbau Umna did this, which shows that the ordinary person is not required to do these things. This can be a source for male doctors being permitted to touch female patients while treating them.<br />
*Gemara Bava Metziah 91a quotes Rav Yehuda who says that a professional who causes two animals to mate directly is not doing anything wrong because he is involved in his professional job. There is no problem of Pritzus because he is busy with his professional job, so he will not have any inappropriate urges.<br />
*Shach Yoreh Deah 195:20 says that according to the Rambam, the only issur of negiah is when the negiah is with hana’a, or pleasure, but in medical care there is no pleasure involved so it would be muttar to treat a patient of the opposite gender.</ref><br />
<br />
==Public Transportation==<br />
<br />
#Taking a subway or bus at a crowded time is permitted even though you might bump into the opposite gender.<ref>Igrot Moshe EH 2:14 writes that it is permitted to take the subway or buses even if it is likely that one might bump into a woman. According to the Shach YD 157:10 and 195:20, since it isn't derech chiba it isn't forbidden to touch a married woman or niddah. He argues that even according to the Shulchan Aruch 195:17 who is strict regarding your wife when she is a niddah if it isn't derech chiba, that is only a stringency relevant to one's wife since it could lead to derech chiba. However, for other woman even Shulchan Aruch could be lenient. Igrot Moshe follows the Shach. He adds that if this type of touching will lead him to have a hirhur if he has to go to work at that work he can go and try to avoid the hirhur by thinking about Torah. If he can't help himself because he knows he's going to be aroused then he may not go to work that way. But he says that it is forbidden to have such a lustful nature.</ref> Still, it is proper to avoid sitting next to one of the opposite gender on a public bus or train.<ref>Yalkut Yosef (Otzar Dinim L'isha 60:19)</ref><br />
<br />
==Sources==<br />
<references /><br />
<br />
[[Category:Interactions between Men and Women]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Negiah&diff=23829Negiah2019-07-31T01:42:45Z<p>Jeremypurow: /* General Principle */</p>
<hr />
<div>It is forbidden to affectionately touch individuals of the opposite gender.<ref>Rambam Issurei Biah 21:1 </ref><br />
<br />
== Mixed Dancing ==<br />
<br />
#Mixed dancing is forbidden.<ref>Zichron Yosef OC 17 even says that it is a terrible sin.</ref><br />
<br />
==Handshakes==<br />
<br />
#It is forbidden for one to initiate a handshake with the opposite gender.<ref>Shemot Raba Bo 16, Shaarei Teshuvah 3:80 , Sefer Chassidim 1090, Od Yosef Chaiy Shoftim pg. 151, Sdei Chemed 3 Marechet 100 Klal 7, Marechet Chatan VeKallah 12 and 26, Igros Moshe O.C. 1:113, E.H. 1:56 and 4:32-9, Mishneh Halachos 6:223, Otzer Haposkim 20:3-1, Yalkut Yosef Even Haezer 21:21, Nitei Gavriel 52:1, Az Nidbaru 2:73</ref><ref>Od Yosef Chai Shoftim pg. 151, Igros Moshe O.C. 1:113 explain that a handshake is inherently considered affectionate. Beit Yosef 195, Sdei Chemed 3 Marechet 100 Klal 7 hold that even if it would not be considered affectionate, it would still be a violation of the Rabbinic decree to touch the opposite gender even not affectionately. Sefardim should follow this opinion.</ref><br />
#It is still forbidden to initiate a handshake with the opposite gender if one is wearing gloves.<ref>Sefer Chassidim 1090, Od Yosef Chai Shoftim pg. 151</ref><br />
#Some poskim hold that it is permitted to shake someone of the opposite gender's hand in a professional context if she extends her hand first. However, other poskim forbid doing so.<ref>Rav Moshe Feinstein in Igrot Moshe EH 1:56 writes that some rabbis who permit shaking a woman's hand if she extends hers he would understand that it was based on the concept of that it wasn't derech chiba. However, he writes that he thinks that it is a weak argument to rely on.</ref><br />
<br />
==Doctors==<br />
<br />
#Ideally, one should try to see a doctor of the same gender.<ref>Nishmas Avraham Yoreh Deah 195</ref> However, it is permitted to see a doctor of the opposite gender if there is no other option.<ref>Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach (as quoted by [http://www.yutorah.org/sidebar/lecture.cfm/814211/rabbi-mordechai-torczyner/dental-halachah-treating-patients-of-the-opposite-gender/ Rabbi Mordechai Torczyner])<br />
<br />
*Gemara Ta’anit 21b brings a story of Abba Umna who was a doctor and is praised for putting the men and women in separate areas and for having a special garment that covered the women when he was treating them. This Gemara implies that it is unique and praiseworthy that Abbau Umna did this, which shows that the ordinary person is not required to do these things. This can be a source for male doctors being permitted to touch female patients while treating them.<br />
*Gemara Bava Metziah 91a quotes Rav Yehuda who says that a professional who causes two animals to mate directly is not doing anything wrong because he is involved in his professional job. There is no problem of Pritzus because he is busy with his professional job, so he will not have any inappropriate urges.<br />
*Shach Yoreh Deah 195:20 says that according to the Rambam, the only issur of negiah is when the negiah is with hana’a, or pleasure, but in medical care there is no pleasure involved so it would be muttar to treat a patient of the opposite gender.</ref><br />
<br />
==Public Transportation==<br />
<br />
#Taking a subway or bus at a crowded time is permitted even though you might bump into the opposite gender.<ref>Igrot Moshe EH 2:14 writes that it is permitted to take the subway or buses even if it is likely that one might bump into a woman. According to the Shach YD 157:10 and 195:20, since it isn't derech chiba it isn't forbidden to touch a married woman or niddah. He argues that even according to the Shulchan Aruch 195:17 who is strict regarding your wife when she is a niddah if it isn't derech chiba, that is only a stringency relevant to one's wife since it could lead to derech chiba. However, for other woman even Shulchan Aruch could be lenient. Igrot Moshe follows the Shach. He adds that if this type of touching will lead him to have a hirhur if he has to go to work at that work he can go and try to avoid the hirhur by thinking about Torah. If he can't help himself because he knows he's going to be aroused then he may not go to work that way. But he says that it is forbidden to have such a lustful nature.</ref> Still, it is proper to avoid sitting next to one of the opposite gender on a public bus or train.<ref>Yalkut Yosef (Otzar Dinim L'isha 60:19)</ref><br />
<br />
==Sources==<br />
<references /><br />
<br />
[[Category:Interactions between Men and Women]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Negiah&diff=23828Negiah2019-07-31T01:40:39Z<p>Jeremypurow: </p>
<hr />
<div>== General Principle ==<br />
<br />
#It is forbidden to affectionately touch individuals of the opposite gender.<ref>Rambam Issurei Biah 21:1 </ref><br />
#Mixed dancing is forbidden.<ref>Zichron Yosef OC 17 even says that it is a terrible sin.</ref><br />
<br />
== Handshakes ==<br />
<br />
#It is forbidden for one to initiate a handshake with the opposite gender.<ref>Shemot Raba Bo 16, Shaarei Teshuvah 3:80 , Sefer Chassidim 1090, Od Yosef Chaiy Shoftim pg. 151, Sdei Chemed 3 Marechet 100 Klal 7, Marechet Chatan VeKallah 12 and 26, Igros Moshe O.C. 1:113, E.H. 1:56 and 4:32-9, Mishneh Halachos 6:223, Otzer Haposkim 20:3-1, Yalkut Yosef Even Haezer 21:21, Nitei Gavriel 52:1, Az Nidbaru 2:73</ref><ref>Od Yosef Chai Shoftim pg. 151, Igros Moshe O.C. 1:113 explain that a handshake is inherently considered affectionate. Beit Yosef 195, Sdei Chemed 3 Marechet 100 Klal 7 hold that even if it would not be considered affectionate, it would still be a violation of the Rabbinic decree to touch the opposite gender even not affectionately. Sefardim should follow this opinion.</ref><br />
#It is still forbidden to initiate a handshake with the opposite gender if one is wearing gloves.<ref>Sefer Chassidim 1090, Od Yosef Chai Shoftim pg. 151</ref><br />
#Some poskim hold that it is permitted to shake someone of the opposite gender's hand in a professional context if she extends her hand first. However, other poskim forbid doing so.<ref>Rav Moshe Feinstein in Igrot Moshe EH 1:56 writes that some rabbis who permit shaking a woman's hand if she extends hers he would understand that it was based on the concept of that it wasn't derech chiba. However, he writes that he thinks that it is a weak argument to rely on.</ref><br />
<br />
== Doctors ==<br />
<br />
#Ideally, one should try to see a doctor of the same gender.<ref>Nishmas Avraham Yoreh Deah 195</ref> However, it is permitted to see a doctor of the opposite gender if there is no other option.<ref>Rav Moshe Feinstein, Rav Shlomo Zalman Auerbach (as quoted by [http://www.yutorah.org/sidebar/lecture.cfm/814211/rabbi-mordechai-torczyner/dental-halachah-treating-patients-of-the-opposite-gender/ Rabbi Mordechai Torczyner])<br />
<br />
*Gemara Ta’anit 21b brings a story of Abba Umna who was a doctor and is praised for putting the men and women in separate areas and for having a special garment that covered the women when he was treating them. This Gemara implies that it is unique and praiseworthy that Abbau Umna did this, which shows that the ordinary person is not required to do these things. This can be a source for male doctors being permitted to touch female patients while treating them.<br />
*Gemara Bava Metziah 91a quotes Rav Yehuda who says that a professional who causes two animals to mate directly is not doing anything wrong because he is involved in his professional job. There is no problem of Pritzus because he is busy with his professional job, so he will not have any inappropriate urges.<br />
*Shach Yoreh Deah 195:20 says that according to the Rambam, the only issur of negiah is when the negiah is with hana’a, or pleasure, but in medical care there is no pleasure involved so it would be muttar to treat a patient of the opposite gender.</ref><br />
<br />
== Public Transportation ==<br />
<br />
#Taking a subway or bus at a crowded time is permitted even though you might bump into the opposite gender.<ref>Igrot Moshe EH 2:14 writes that it is permitted to take the subway or buses even if it is likely that one might bump into a woman. According to the Shach YD 157:10 and 195:20, since it isn't derech chiba it isn't forbidden to touch a married woman or niddah. He argues that even according to the Shulchan Aruch 195:17 who is strict regarding your wife when she is a niddah if it isn't derech chiba, that is only a stringency relevant to one's wife since it could lead to derech chiba. However, for other woman even Shulchan Aruch could be lenient. Igrot Moshe follows the Shach. He adds that if this type of touching will lead him to have a hirhur if he has to go to work at that work he can go and try to avoid the hirhur by thinking about Torah. If he can't help himself because he knows he's going to be aroused then he may not go to work that way. But he says that it is forbidden to have such a lustful nature.</ref> Still, it is proper to avoid sitting next to one of the opposite gender on a public bus or train.<ref>Yalkut Yosef (Otzar Dinim L'isha 60:19)</ref><br />
<br />
==Sources==<br />
<references /><br />
<br />
[[Category:Interactions between Men and Women]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23733Socializing with Non-Jews2019-07-24T01:57:30Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Drinking in a Non-Jewish Store or House===<br />
<br />
#In a non-Jewish store or house, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1, Levush Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#In a non-Jewish store or house having tea or coffee is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#The above two halachot do not apply in a scenario where the event is quick and informal.<ref>Levush Yoreh Deah 114:1</ref><br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#Most say that one is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref><ref>Mishna Halachos 7:118 writes that one is allowed to attend, but one is forbidden from eating at the social event.</ref> (Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews).<ref>Pri Chadash 114:1</ref> In order to maintain peaceful relationships with non-Jews some say that one is allowed to attend and eat at the party of a non-Jew, if the food is kosher.<ref>Levush Yoreh Deah 152:1</ref><br />
#Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref name=":1" /><br />
#If there is no wine or beer present, some hold that one may attend a party with more non-Jews than Jews at his table or immediate social group, and he may eat (kosher food) and drink other beverages. <ref>Ben Yisroel Lenochri pg. 324 according to his interpretation of Rambam Maachalot Asurot 17:9-10.</ref> Some hold one would still not be able to eat or drink other beverages in such a case. <ref>Lechem Mishna on the Rambam Maachalot Asurot 17:9-10, Pri Chadash 114:101 according to his interpretation of Rambam Maachalot Asurot 17:9-10.</ref><br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is forbidden from eating and drinking at a non-Jewish wedding even if one brings their own food to the wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref><ref>Shulchan Aruch Y.D. 152:1, The Shulchan Aruch implies that one is allowed to attend the wedding as long as one does not eat or drink at the wedding.</ref><ref>Derisha 152:1, The Derisha suggests that there may be a heter to attend (but not eat at the wedding of a non-Jew) in order to ensure that there is no ill will or hatred that develops between Jews and non-Jews. </ref> Some, however, say that it is forbidden to even attend the wedding of a non-Jew even if one does not intend to eat the food there.<ref>Ben Yisrael Lenachri 152:1, There is a discussion in the rishonim whether one can go to a non-Jewish wedding and not eat or if one is forbidden from attending the wedding whether one intends to eat or not. The Taz 152:1 implies that it is forbidden to attend the non-Jewish wedding even if one does not intend to eat at the wedding. </ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Shut Chessed L'Avraham 14:26 pg. 127a, Ben Yisrael Lenachri pg. 398. According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
<br />
===Attending Office Parties===<br />
<br />
#Most hold one is allowed to attend office parties,<ref name=":2">[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Rabbi J. David Bleich], The reason for this is because a signup sheet indicates that attendance to the holiday party is completely optional and, therefore, not attending will not cause one to lose out from a business perspective.</ref> but preferably only for business purposes (ex. to receive a salary bonus).<ref>Rabbi Baruch Chaim Hirschfeld, cited in Rabbi Yerachmiel Dweck’s article ''Beiur Inyan Mesibot Shel Goyim'' in ''Yismach Yisrael'' 3, Shevat 5771. Rabbi Hirschfeld argues that the decree does not apply to attending parties for business purposes because it was only decreed to create social distance (cited in Rabbi Jonathan Ziring's article [https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-47 ''Bars and Office Parties in Jewish Law II'' in Torah Musings]).</ref> Many who are lenient in regard to attending office parties still say that one should not remain at the party for too long.<ref>[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fnref-19570-32 Rabbi Hershel Schachter], [https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref> Some, however, are strict about attending office parties and say that one may not attend the parties altogether.<ref>Shut Mishne Halachot 7:118</ref><br />
#One should not attend an office party that has a sign up sheet (or the like) as opposed to a formal invitation.<ref name=":2" /><br />
#If there is no Avodah Zara present, attending office holiday parties has the same considerations as other office parties.<ref name=":3">[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref><br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rabbi Yoni Levin]<br />
#[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Article by Rabbi Jonathan Ziring in ''Torah Musings'']<br />
#[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Article by Rabbi Doniel Neustadt]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23725Socializing with Non-Jews2019-07-24T01:01:31Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Drinking in a Non-Jewish Store or House===<br />
<br />
#In a non-Jewish store or house, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1, Levush Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#In a non-Jewish store or house having tea or coffee is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#The above two halachot do not apply in a scenario where the event is quick and informal.<ref>Levush Yoreh Deah 114:1</ref><br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#Most say that one is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref><ref>Mishna Halachos 7:118 writes that one is allowed to attend, but one is forbidden from eating at the social event.</ref> (Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews).<ref>Pri Chadash 114:1</ref> In order to maintain peaceful relationships with non-Jews some say that one is allowed to attend and eat at the party of a non-Jew, if the food is kosher.<ref>Levush Yoreh Deah 152:1</ref> Others, however, reject the notion of even attending the party altogether.<ref>Taz 152:1</ref><br />
#Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref name=":1" /><br />
#'''Rambam only writes wine and the divrei david says (Been Yisral Leamin) .... Rav Moshe argues (Discussion on liquor)'''<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is forbidden from eating and drinking at a non-Jewish wedding even if one brings their own food to the wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref><ref>Shulchan Aruch Y.D. 152:1, The Shulchan Aruch implies that one is allowed to attend the wedding as long as one does not eat or drink at the wedding.</ref><ref>Derisha 152:1, The Derisha suggests that there may be a heter to attend (but not eat at the wedding of a non-Jew) in order to ensure that there is no ill will or hatred that develops between Jews and non-Jews. </ref> Some, however, say that it is forbidden to even attend the wedding of a non-Jew even if one does not intend to eat the food there.<ref>Ben Yisrael Lenachri 152:1, There is a discussion in the rishonim whether one can go to a non-Jewish wedding and not eat or if one is forbidden from attending the wedding whether one intends to eat or not. The Taz 152:1 implies that it is forbidden to attend the non-Jewish wedding even if one does not intend to eat at the wedding. </ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Shut Chessed L'Avraham 14:26 pg. 127a, Ben Yisrael Lenachri pg. 398. According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
<br />
===Attending Office Parties===<br />
<br />
#Most hold one is allowed to attend office parties,<ref name=":2">[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Rabbi J. David Bleich], The reason for this is because a signup sheet indicates that attendance to the holiday party is completely optional and, therefore, not attending will not cause one to lose out from a business perspective.</ref> but preferably only for business purposes (ex. to receive a salary bonus). Many who are lenient in regard to attending office parties still say that one should not remain at the party for too long.<ref>[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fnref-19570-32 Rabbi Hershel Schachter], [https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref> Some, however, are strict about attending office parties and say that one may not attend the parties altogether.<ref>Shut Mishne Halachot 7:118</ref><br />
#One should not attend an office party that has a sign up sheet (or the like) as opposed to a formal invitation.<ref name=":2" /><br />
#If there is no Avodah Zara present, attending office holiday parties has the same considerations as other office parties.<ref name=":3">[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref><br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
#[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Article by Jonathan Ziring in Torah Musings]<br />
#[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Article by Rabbi Doniel Neustadt]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23723Socializing with Non-Jews2019-07-24T00:58:52Z<p>Jeremypurow: /* Attending Parties With Non-Jews */</p>
<hr />
<div><br />
===Drinking in a Non-Jewish Store or House===<br />
<br />
#In a non-Jewish store or house, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1, Levush Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#In a non-Jewish store or house having tea or coffee is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#The above two halachot do not apply in a scenario where the event is quick and informal.<ref>Levush Yoreh Deah 114:1</ref><br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#Most say that one is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref><ref>Mishna Halachos 7:118 writes that one is allowed to attend, but one is forbidden from eating at the social event.</ref> (Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews).<ref>Pri Chadash 114:1</ref> In order to maintain peaceful relationships with non-Jews some say that one is allowed to attend the party and eat at the party, if the food is kosher.<ref>Levush Yoreh Deah 152:1</ref> Others, however, reject the notion of even attending the party and argue that a Jew is not allowed to attend the party of a non-Jew even if the Jew does not eat or drink at the party.<ref>Taz 152:1</ref><br />
#Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref name=":1" /><br />
#'''Rambam only writes wine and the divrei david says (Been Yisral Leamin) .... Rav Moshe argues (Discussion on liquor)'''<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is forbidden from eating and drinking at a non-Jewish wedding even if one brings their own food to the wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref><ref>Shulchan Aruch Y.D. 152:1, The Shulchan Aruch implies that one is allowed to attend the wedding as long as one does not eat or drink at the wedding.</ref><ref>Derisha 152:1, The Derisha suggests that there may be a heter to attend (but not eat at the wedding of a non-Jew) in order to ensure that there is no ill will or hatred that develops between Jews and non-Jews. </ref> Some, however, say that it is forbidden to even attend the wedding of a non-Jew even if one does not intend to eat the food there.<ref>Ben Yisrael Lenachri 152:1, There is a discussion in the rishonim whether one can go to a non-Jewish wedding and not eat or if one is forbidden from attending the wedding whether one intends to eat or not. The Taz 152:1 implies that it is forbidden to attend the non-Jewish wedding even if one does not intend to eat at the wedding. </ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Shut Chessed L'Avraham 14:26 pg. 127a, Ben Yisrael Lenachri pg. 398. According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
<br />
===Attending Office Parties===<br />
<br />
#Most hold one is allowed to attend office parties,<ref name=":2">[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Rabbi J. David Bleich], The reason for this is because a signup sheet indicates that attendance to the holiday party is completely optional and, therefore, not attending will not cause one to lose out from a business perspective.</ref> but preferably only for business purposes (ex. to receive a salary bonus). Many who are lenient in regard to attending office parties still say that one should not remain at the party for too long.<ref>[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fnref-19570-32 Rabbi Hershel Schachter], [https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref> Some, however, are strict about attending office parties and say that one may not attend the parties altogether.<ref>Shut Mishne Halachot 7:118</ref><br />
#One should not attend an office party that has a sign up sheet (or the like) as opposed to a formal invitation.<ref name=":2" /><br />
#If there is no Avodah Zara present, attending office holiday parties has the same considerations as other office parties.<ref name=":3">[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref><br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
#[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Article by Jonathan Ziring in Torah Musings]<br />
#[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Article by Rabbi Doniel Neustadt]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23721Socializing with Non-Jews2019-07-24T00:56:16Z<p>Jeremypurow: /* Drinking in a Non-Jewish Store or House */</p>
<hr />
<div><br />
===Drinking in a Non-Jewish Store or House===<br />
<br />
#In a non-Jewish store or house, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1, Levush Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#In a non-Jewish store or house having tea or coffee is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#The above two halachot do not apply in a scenario where the event is quick and informal.<ref>Levush Yoreh Deah 114:1</ref><br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#Most say that one is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref><ref>Mishna Halachos 7:118 writes that one is allowed to attend, but one is forbidden from eating at the social event.</ref> (Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews).<ref>Pri Chadash 114:1</ref><br />
#In order to maintain peaceful relationships with non-Jews some say that one is allowed to attend the party and eat at the party, if the food is kosher.<ref>Levush Yoreh Deah 152:1</ref><br />
#Others, however, reject the notion of even attending the party and argue that a Jew is not allowed to attend the party of a non-Jew even if the Jew does not eat or drink at the party.<ref>Taz 152:1</ref> <br />
#Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref name=":1" /><br />
#'''Rambam only writes wine and the divrei david says (Been Yisral Leamin) .... Rav Moshe argues (Discussion on liquor)'''<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is forbidden from eating and drinking at a non-Jewish wedding even if one brings their own food to the wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref><ref>Shulchan Aruch Y.D. 152:1, The Shulchan Aruch implies that one is allowed to attend the wedding as long as one does not eat or drink at the wedding.</ref><ref>Derisha 152:1, The Derisha suggests that there may be a heter to attend (but not eat at the wedding of a non-Jew) in order to ensure that there is no ill will or hatred that develops between Jews and non-Jews. </ref> Some, however, say that it is forbidden to even attend the wedding of a non-Jew even if one does not intend to eat the food there.<ref>Ben Yisrael Lenachri 152:1, There is a discussion in the rishonim whether one can go to a non-Jewish wedding and not eat or if one is forbidden from attending the wedding whether one intends to eat or not. The Taz 152:1 implies that it is forbidden to attend the non-Jewish wedding even if one does not intend to eat at the wedding. </ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Shut Chessed L'Avraham 14:26 pg. 127a, Ben Yisrael Lenachri pg. 398. According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
<br />
===Attending Office Parties===<br />
<br />
#Most hold one is allowed to attend office parties,<ref name=":2">[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Rabbi J. David Bleich], The reason for this is because a signup sheet indicates that attendance to the holiday party is completely optional and, therefore, not attending will not cause one to lose out from a business perspective.</ref> but preferably only for business purposes (ex. to receive a salary bonus). Many who are lenient in regard to attending office parties still say that one should not remain at the party for too long.<ref>[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fnref-19570-32 Rabbi Hershel Schachter], [https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref> Some, however, are strict about attending office parties and say that one may not attend the parties altogether.<ref>Shut Mishne Halachot 7:118</ref><br />
#One should not attend an office party that has a sign up sheet (or the like) as opposed to a formal invitation.<ref name=":2" /><br />
#If there is no Avodah Zara present, attending office holiday parties has the same considerations as other office parties.<ref name=":3">[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref><br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
#[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Article by Jonathan Ziring in Torah Musings]<br />
#[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Article by Rabbi Doniel Neustadt]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23706Socializing with Non-Jews2019-07-23T01:58:31Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Drinking in a Non-Jewish Store or House===<br />
<br />
#In a non-Jewish store or house, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#In a non-Jewish store or house having tea or coffee is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#One is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref><ref>Mishna Halachos 7:118 writes that one is allowed to attend, but one is forbidden from eating at the social event.</ref> Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
#Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref name=":1" /><br />
#'''DISCUSS KULAH'''<br />
#ADD LEVUSH ON BEING MACHMIR ABOUT EVEN ATTENDING<br />
#'''Rambam only writes wine and the divrei david says (Been Yisral Leamin) .... Rav Moshe argues (Discussion on liquor)'''<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is forbidden from eating and drinking at a non-Jewish wedding even if one brings their own food to the wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref><ref>Shulchan Aruch Y.D. 152:1, The Shulchan Aruch implies that one is allowed to attend the wedding as long as one does not eat or drink at the wedding.</ref><ref>Derisha 152:1, The Derisha suggests that there may be a heter to attend (but not eat at the wedding of a non-Jew) in order to ensure that there is no ill will or hatred that develops between Jews and non-Jews. </ref> Some, however, say that it is forbidden to even attend the wedding of a non-Jew even if one does not intend to eat the food there.<ref>Ben Yisrael Lenachri 152:1, There is a discussion in the rishonim whether one can go to a non-Jewish wedding and not eat or if one is forbidden from attending the wedding whether one intends to eat or not. The Taz 152:1 implies that it is forbidden to attend the non-Jewish wedding even if one does not intend to eat at the wedding. </ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Shut Chessed L'Avraham 14:26 pg. 127a, Ben Yisrael Lenachri pg. 398. According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
<br />
===Attending Office Parties===<br />
<br />
#Most hold one is allowed to attend office parties,<ref name=":2">[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Rabbi J. David Bleich], The reason for this is because a signup sheet indicates that attendance to the holiday party is completely optional and, therefore, not attending will not cause one to lose out from a business perspective.</ref> but preferably only for business purposes (ex. to receive a salary bonus). Many who are lenient in regard to attending office parties still say that one should not remain at the party for too long.<ref>[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fnref-19570-32 Rabbi Hershel Schachter], [https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref> Some, however, are strict about attending office parties and say that one may not attend the parties altogether.<ref>Shut Mishne Halachot 7:118</ref><br />
#One should not attend an office party that has a sign up sheet (or the like) as opposed to a formal invitation.<ref name=":2" /><br />
#If there is no Avodah Zara present, attending office holiday parties has the same considerations as other office parties.<ref name=":3">[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref><br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
#[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Article by Jonathan Ziring in Torah Musings]<br />
#[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Article by Rabbi Doniel Neustadt]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23705Socializing with Non-Jews2019-07-23T01:53:52Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Drinking in a Non-Jewish Store or House===<br />
<br />
#In a non-Jewish store or house, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#In a non-Jewish store or house having tea or coffee is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#One is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref> Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
#Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref name=":1" /><br />
#'''DISCUSS KULAH'''<br />
#'''Rambam only writes wine and the divrei david says (Been Yisral Leamin) .... Rav Moshe argues (Discussion on liquor)'''<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is forbidden from eating and drinking at a non-Jewish wedding even if one brings their own food to the wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref><ref>Shulchan Aruch Y.D. 152:1, The Shulchan Aruch implies that one is allowed to attend the wedding as long as one does not eat or drink at the wedding.</ref><ref>Derisha 152:1, The Derisha suggests that there may be a heter to attend (but not eat at the wedding of a non-Jew) in order to ensure that there is no ill will or hatred that develops between Jews and non-Jews. </ref> Some, however, say that it is forbidden to even attend the wedding of a non-Jew even if one does not intend to eat the food there.<ref>Ben Yisrael Lenachri 152:1, There is a discussion in the rishonim whether one can go to a non-Jewish wedding and not eat or if one is forbidden from attending the wedding whether one intends to eat or not. The Taz 152:1 implies that it is forbidden to attend the non-Jewish wedding even if one does not intend to eat at the wedding. </ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Shut Chessed L'Avraham 14:26 pg. 127a, Ben Yisrael Lenachri pg. 398. According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
<br />
===Attending Office Parties===<br />
<br />
#Most hold one is allowed to attend office parties,<ref name=":2">[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Rabbi J. David Bleich], The reason for this is because a signup sheet indicates that attendance to the holiday party is completely optional and, therefore, not attending will not cause one to lose out from a business perspective.</ref> but preferably only for business purposes (ex. to receive a salary bonus). Many who are lenient in regard to attending office parties still say that one should not remain at the party for too long.<ref>[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fnref-19570-32 Rabbi Hershel Schachter], [https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref> Some, however, are strict about attending office parties and say that one may not attend the parties altogether.<ref>Shut Mishne Halachot 7:118</ref><br />
#One should not attend an office party that has a sign up sheet (or the like) as opposed to a formal invitation.<ref name=":2" /><br />
#If there is no Avodah Zara present, attending office holiday parties has the same considerations as other office parties.<ref name=":3">[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref><br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
#[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Article by Jonathan Ziring in Torah Musings]<br />
#[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Article by Rabbi Doniel Neustadt]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23704Socializing with Non-Jews2019-07-23T01:50:05Z<p>Jeremypurow: /* Drinking With Non-Jews in a Non-Jewish Store or House */</p>
<hr />
<div><br />
===Drinking in a Non-Jewish Store or House===<br />
<br />
#In a non-Jewish store or house, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#One is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref> Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
#Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref name=":1" /><br />
#'''DISCUSS KULAH'''<br />
#'''Rambam only writes wine and the divrei david says (Been Yisral Leamin) .... Rav Moshe argues (Discussion on liquor)'''<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is forbidden from eating and drinking at a non-Jewish wedding even if one brings their own food to the wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref><ref>Shulchan Aruch Y.D. 152:1, The Shulchan Aruch implies that one is allowed to attend the wedding as long as one does not eat or drink at the wedding.</ref><ref>Derisha 152:1, The Derisha suggests that there may be a heter to attend (but not eat at the wedding of a non-Jew) in order to ensure that there is no ill will or hatred that develops between Jews and non-Jews. </ref> Some, however, say that it is forbidden to even attend the wedding of a non-Jew even if one does not intend to eat the food there.<ref>Ben Yisrael Lenachri 152:1, There is a discussion in the rishonim whether one can go to a non-Jewish wedding and not eat or if one is forbidden from attending the wedding whether one intends to eat or not. The Taz 152:1 implies that it is forbidden to attend the non-Jewish wedding even if one does not intend to eat at the wedding. </ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Shut Chessed L'Avraham 14:26 pg. 127a, Ben Yisrael Lenachri pg. 398. According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
<br />
===Attending Office Parties===<br />
<br />
#Most hold one is allowed to attend office parties,<ref name=":2">[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Rabbi J. David Bleich], The reason for this is because a signup sheet indicates that attendance to the holiday party is completely optional and, therefore, not attending will not cause one to lose out from a business perspective.</ref> but preferably only for business purposes (ex. to receive a salary bonus). Many who are lenient in regard to attending office parties still say that one should not remain at the party for too long.<ref>[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fnref-19570-32 Rabbi Hershel Schachter], [https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref> Some, however, are strict about attending office parties and say that one may not attend the parties altogether.<ref>Shut Mishne Halachot 7:118</ref><br />
#One should not attend an office party that has a sign up sheet (or the like) as opposed to a formal invitation.<ref name=":2" /><br />
#If there is no Avodah Zara present, attending office holiday parties has the same considerations as other office parties.<ref name=":3">[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref><br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
#[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Article by Jonathan Ziring in Torah Musings]<br />
#[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Article by Rabbi Doniel Neustadt]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23700Socializing with Non-Jews2019-07-23T01:37:03Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Drinking With Non-Jews in a Non-Jewish Store or House===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#'''Add that its muttar once you take it out of their house. And some there are machmir.'''<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#One is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref> Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
#Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref name=":1" /><br />
#'''DISCUSS KULAH'''<br />
#'''Rambam only writes wine and the divrei david says (Been Yisral Leamin) .... Rav Moshe argues (Discussion on liquor)'''<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is forbidden from eating and drinking at a non-Jewish wedding even if one brings their own food to the wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref><ref>Shulchan Aruch Y.D. 152:1, The Shulchan Aruch implies that one is allowed to attend the wedding as long as one does not eat or drink at the wedding.</ref><ref>Derisha 152:1, The Derisha suggests that there may be a heter to attend (but not eat at the wedding of a non-Jew) in order to ensure that there is no ill will or hatred that develops between Jews and non-Jews. </ref> Some, however, say that it is forbidden to even attend the wedding of a non-Jew even if one does not intend to eat the food there.<ref>Ben Yisrael Lenachri 152:1, There is a discussion in the rishonim whether one can go to a non-Jewish wedding and not eat or if one is forbidden from attending the wedding whether one intends to eat or not. The Taz 152:1 implies that it is forbidden to attend the non-Jewish wedding even if one does not intend to eat at the wedding. </ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Ben Yisrael Lenachri pg. 398, According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
<br />
===Attending Office Parties===<br />
<br />
#Most hold one is allowed to attend office parties,<ref name=":2">[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Rabbi J. David Bleich], The reason for this is because a signup sheet indicates that attendance to the holiday party is completely optional and, therefore, not attending will not cause one to lose out from a business perspective.</ref> but preferably only for business purposes (ex. to receive a salary bonus). Many who are lenient in regard to attending office parties still say that one should not remain at the party for too long.<ref>[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fnref-19570-32 Rabbi Hershel Schachter]</ref> <ref name=":3">[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref> Some, however, are strict about attending office parties and say that one may not attend the parties altogether.<ref>Shut Mishne Halachot 7:118</ref><br />
#One should not attend an office party that has a sign up sheet (or the like) as opposed to a formal invitation.<ref name=":2" /><br />
#If there is no Avodah Zara present, attending office holiday parties has the same considerations as other office parties.<ref name=":3" /><br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
#[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Article by Jonathan Ziring in Torah Musings]<br />
#[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Article by Rabbi Doniel Neustadt]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23699Socializing with Non-Jews2019-07-23T01:28:31Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Drinking With Non-Jews in a Non-Jewish Store or House===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#'''Add that its muttar once you take it out of their house. And some there are machmir.'''<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#One is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref> Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
#Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref name=":1" /><br />
#'''DISCUSS KULAH'''<br />
#'''Rambam only writes wine and the divrei david says (Been Yisral Leamin) .... Rav Moshe argues (Discussion on liquor)'''<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is forbidden from eating and drinking at a non-Jewish wedding even if one brings their own food to the wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref><ref>Shulchan Aruch Y.D. 152:1, The Shulchan Aruch implies that one is allowed to attend the wedding as long as one does not eat or drink at the wedding.</ref><ref>Derisha 152:1, The Derisha suggests that there may be a heter to attend (but not eat at the wedding of a non-Jew) in order to ensure that there is no ill will or hatred that develops between Jews and non-Jews. </ref> Some, however, say that it is forbidden to even attend the wedding of a non-Jew even if one does not intend to eat the food there.<ref>Ben Yisrael Lenachri 152:1, There is a discussion in the rishonim whether one can go to a non-Jewish wedding and not eat or if one is forbidden from attending the wedding whether one intends to eat or not. The Taz 152:1 implies that it is forbidden to attend the non-Jewish wedding even if one does not intend to eat at the wedding. </ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Ben Yisrael Lenachri pg. 398, According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
<br />
===Attending Office Parties===<br />
<br />
#Most hold one can go to office parties<ref name=":2">[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Rabbi J. David Bleich]</ref> (preferably only for business reasons, such as to receive a bonus, for example), but some say that one should not linger around if it's not necessary.<ref>[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fnref-19570-32 Rabbi Hershel Schachter]</ref> <ref name=":3">[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref> Some say one may not attend altogether.<ref>Shut Mishne Halachot 7:118</ref><br />
#All agree that one should not attend an office party that has a sign up sheet (or the like) as opposed to a formal invitation.<ref name=":2" /><br />
#If there is no Avodah Zara present, attending office holiday parties has the same considerations as other office parties.<ref name=":3" /><br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
#[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Article by Jonathan Ziring in Torah Musings]<br />
#[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Article by Rabbi Doniel Neustadt]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23698Socializing with Non-Jews2019-07-23T01:27:29Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Drinking With Non-Jews in a Non-Jewish Store or House===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#'''Add that its muttar once you take it out of their house. And some there are machmir.'''<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#One is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref> Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
#Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref name=":1" /><br />
#'''DISCUSS KULAH'''<br />
#'''Rambam only writes wine and the divrei david says (Been Yisral Leamin) .... Rav Moshe argues (Discussion on liquor)'''<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is forbidden from eating and drinking at a non-Jewish wedding even if one brings their own food to the wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref><ref>Shulchan Aruch Y.D. 152:1, The Shulchan Aruch implies that one is allowed to attend the wedding as long as one does not eat or drink at the wedding.</ref><ref>Derisha 152:1, The Derisha suggests that there may be a heter to attend (but not eat at the wedding of a non-Jew) in order to ensure that there is no ill will or hatred that develops between Jews and non-Jews. </ref> Some, however, say that it is forbidden to even attend the wedding of a non-Jew even if one does not intend to eat the food there.<ref>Ben Yisrael Lenachri 152:1, There is a discussion in the rishonim whether one can go to a non-Jewish wedding and not eat or if one is forbidden from attending the wedding whether one intends to eat or not. The Taz 152:1 implies that it is forbidden to attend the non-Jewish wedding even if one does not intend to eat at the wedding. </ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Ben Yisrael Lenachri pg. 398, According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
<br />
===Attending Office Parties===<br />
<br />
#Most hold one can go to office parties<ref name=":2">[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Rabbi J. David Bleich]</ref> (preferably only for business reasons, such as to receive a bonus, for example), but some say that one should not linger around if it's not necessary.<ref>[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fnref-19570-32 Rabbi Hershel Schachter]</ref> <ref name=":3">[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref> Some say one may not attend altogether.<ref>Shut Mishne Halachot 7:118</ref><br />
#All agree that one should not attend an office party that has a sign up sheet (or the like) as opposed to a formal invitation.<ref name=":2" /><br />
#If there is no Avodah Zara present, attending office holiday parties generally has the same considerations as other office parties.<ref name=":3" /><br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
#[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Article by Jonathan Ziring in Torah Musings]<br />
#[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Article by Rabbi Doniel Neustadt]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23692Socializing with Non-Jews2019-07-23T01:12:47Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Drinking With Non-Jews in a Non-Jewish Store or House===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#'''Add that its muttar once you take it out of their house. And some there are machmir.'''<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#One is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref> Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
#Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref name=":1" /><br />
#'''DISCUSS KULAH'''<br />
#'''Rambam only writes wine and the divrei david says (Been Yisral Leamin) .... Rav Moshe argues (Discussion on liquor)'''<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is forbidden from eating and drinking at a non-Jewish wedding even if one brings their own food to the wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref><ref>Shulchan Aruch Y.D. 152:1</ref> Some, however, say that it is forbidden to even attend the wedding of a non-Jew even if one does not intend to eat the food there.<ref>Ben Yisrael Lenachri 152:1, There is a discussion in the rishonim whether one can go to a non-Jewish wedding and not eat or if one is forbidden from attending the wedding whether one intends to eat or not. The Taz 152:1 implies that it is forbidden to attend the non-Jewish wedding even if one does not intend to eat at the wedding. </ref> <br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Ben Yisrael Lenachri pg. 398, According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
#'''Kullah Mishum eiva'''<br />
<br />
===Attending Office Parties===<br />
<br />
#Most hold one can go to office parties<ref name=":2">[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Rabbi J. David Bleich]</ref> (especially to receive a bonus, for example), but some say that one should not linger around if it's not necessary.<ref>[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fnref-19570-32 Rabbi Hershel Schachter]</ref> Some say one may not attend altogether.<ref>Shut Mishne Halachot 7:118</ref><br />
#All agree that one should not attend an office party that has a sign up sheet (or the like) as opposed to a formal invitation.<ref name=":2" /><br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
#[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Article by Jonathan Ziring in Torah Musings]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23685Socializing with Non-Jews2019-07-23T00:42:27Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Drinking With Non-Jews in a Non-Jewish Store or House===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#'''Add that its muttar once you take it out of their house. And some there are machmir.'''<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#One is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref> Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
#Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref name=":1" /><br />
#'''DISCUSS KULAH'''<br />
#'''Rambam only writes wine and the divrei david says (Been Yisral Leamin) .... Rav Moshe argues (Discussion on liquor)'''<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is generally forbidden from eating and drinking at a non-Jewish wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref> This prohibition still applies even if one brings their own food.<ref>Shulchan Aruch Y.D. 152:1</ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Ben Yisrael Lenachri pg. 398, According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
#'''Kullah Mishum eiva and attending and don't eat (machlokes)'''<br />
<br />
===Attending Business Holiday Parties===<br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23680Socializing with Non-Jews2019-07-23T00:17:29Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Social Drinking With Non-Jews===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#One is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref> Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
#Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref name=":1" /><br />
#DISCUSS KULAH<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is generally forbidden from eating and drinking at a non-Jewish wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref> This prohibition still applies even if one brings their own food.<ref>Shulchan Aruch Y.D. 152:1</ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Ben Yisrael Lenachri pg. 398, According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
#(DISCUSS THE CHUMRA OF NOT ENDING AND THE KULLAH MISHUM EIVA. NOT FINISHED PAGE)<br />
<br />
===Attending Business Holiday Parties===<br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23679Socializing with Non-Jews2019-07-23T00:16:15Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Social Drinking With Non-Jews===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#One is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref> Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
#At a party where there are more Jews than non-Jews, the prohibitions do not apply.<ref name=":1" /><br />
#DISCUSS KULAH<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is generally forbidden from eating and drinking at a non-Jewish wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref> This prohibition still applies even if one brings their own food.<ref>Shulchan Aruch Y.D. 152:1</ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Ben Yisrael Lenachri pg. 398, According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
#(DISCUSS THE CHUMRA OF NOT ENDING AND THE KULLAH MISHUM EIVA. NOT FINISHED PAGE)<br />
<br />
===Attending Business Holiday Parties===<br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23678Socializing with Non-Jews2019-07-23T00:12:18Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Social Drinking With Non-Jews===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#One is not allowed to drink any alcohol or eat any food at a non-Jewish party provided that there are more non-Jews than Jews at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref> Some say the prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
#At a party where there are more Jews than non-Jews, the prohibitions do not apply.<ref name=":1" /><br />
#DISCUSS KULAH<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is generally forbidden from eating and drinking at a non-Jewish wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref> This prohibition still applies even if one brings their own food.<ref>Shulchan Aruch Y.D. 152:1</ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Ben Yisrael Lenachri pg. 398, According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
#(DISCUSS THE CHUMRA OF NOT ENDING AND THE KULLAH MISHUM EIVA. NOT FINISHED PAGE)<br />
<br />
===Attending Business Holiday Parties===<br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23675Socializing with Non-Jews2019-07-22T00:17:35Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Social Drinking With Non-Jews===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#One is not allowed to drink any alcohol or eat any food at a non-Jewish party provided that there are more non-Jews and Jews at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref> The prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
#At a party where there are more Jews than non-Jews, the prohibitions do not apply.<ref name=":1" /><br />
#DISCUSS KULAH<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is generally forbidden from eating and drinking at a non-Jewish wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref> This prohibition still applies even if one brings their own food.<ref>Shulchan Aruch Y.D. 152:1</ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Ben Yisrael Lenachri pg. 398, According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref><br />
#(DISCUSS THE CHUMRA OF NOT ENDING AND THE KULLAH MISHUM EIVA. NOT FINISHED PAGE)<br />
<br />
===Attending Business Holiday Parties===<br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23674Socializing with Non-Jews2019-07-22T00:06:22Z<p>Jeremypurow: /* Attending Non-Jewish Weddings */</p>
<hr />
<div><br />
===Social Drinking With Non-Jews===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><ref>Aruch Hashulchan 114:6, The Aruch Hashulchan notes that the decree by the rabbis of the gemara regarding beer was less strict than the decree by the rabbis of the mishnah regarding wine. The rabbis of the gemara did not feel the need to make as strict of a decree as wine has more of an intoxicating power than beer (Tehillim 105:15) and the rabbis of the gemara felt uncomfortable enacting as severe of a decree as the rabbis of the mishna.</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#One is not allowed to drink any alcohol or eat any food at a non-Jewish party provided that there are more non-Jews and Jews at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref><ref>Gemara Avoda Zara 8a</ref> The prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
#At a party where there are more Jews than non-Jews, the prohibitions do not apply.<ref name=":1" /><br />
#DISCUSS KULAH<br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
#One is generally forbidden from eating and drinking at a non-Jewish wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref> This prohibition still applies even if one brings their own food.<ref>Shulchan Aruch Y.D. 152:1</ref><br />
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Ben Yisrael Lenachri pg. 398, According to this view, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, the prohibition of attending the wedding of a non-Jew applies to the wedding of a muslim as intermarriage is a problem with any non-Jew. </ref><br />
#(DISCUSS THE CHUMRA OF NOT ENDING AND THE KULLAH MISHUM EIVA. NOT FINISHED PAGE)<br />
<br />
===Attending Business Holiday Parties===<br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23633Socializing with Non-Jews2019-07-19T00:43:11Z<p>Jeremypurow: </p>
<hr />
<div><br />
===Social Drinking With Non-Jews===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazi custom is more lenient and they may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many still adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
# One is not allowed to drink any alcohol or eat any food at a non-Jewish party provided that there are more non-Jews and Jews at the party.<ref name=":1">Rambam Ma'achalot Asurot 17:9-10</ref> Some event extend this prohibition to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref><br />
# At a party where there are more Jews than non-Jews, the prohibitions do not apply.<ref name=":1" /><br />
<br />
===Attending Non-Jewish Weddings===<br />
<br />
===Attending Business Holiday Parties===<br />
<br />
===Links===<br />
<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23619Socializing with Non-Jews2019-07-18T01:59:32Z<p>Jeremypurow: </p>
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<div>===Socializing With Non-Jews Without Alcohol===<br />
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===Social Drinking With Non-Jews===<br />
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== '''DO NOT RELY ON THIS PAGE AS IT IS NOT FINISHED YET!!!!!!!''' ==<br />
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#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazim may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><br />
#In social situations , if there are more non-Jews than Jews (some hold that if there are an equal number of Jews and non-Jews),<ref>Pri Chadash 114:1</ref> Regardless, if there are more Jews than non-Jews in the social situation, drinking is allowed.<ref>Rambam Ma'achalot Asurot 17:10</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#<br />
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===Attending Parties With Non-Jews===<br />
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===Attending Non-Jewish Weddings===<br />
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===Attending Business Holiday Parties===<br />
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===Links===<br />
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#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
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==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23618Socializing with Non-Jews2019-07-18T01:58:35Z<p>Jeremypurow: </p>
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<div>===Socializing With Non-Jews Without Alcohol===<br />
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#<br />
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===Social Drinking With Non-Jews===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazim may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><br />
#In social situations , if there are more non-Jews than Jews (some hold that if there are an equal number of Jews and non-Jews),<ref>Pri Chadash 114:1</ref> Regardless, if there are more Jews than non-Jews in the social situation, drinking is allowed.<ref>Rambam Ma'achalot Asurot 17:10</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.<br />
#<br />
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===Attending Parties With Non-Jews===<br />
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===Attending Non-Jewish Weddings===<br />
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===Attending Business Holiday Parties===<br />
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===Links===<br />
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#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
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==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23617Socializing with Non-Jews2019-07-18T01:55:52Z<p>Jeremypurow: </p>
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<div>===Socializing With Non-Jews Without Alcohol===<br />
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#<br />
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#<br />
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===Social Drinking With Non-Jews===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazim may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref><br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations. <br />
#<br />
<br />
===Attending Parties With Non-Jews===<br />
<br />
#In social situations, if there are more non-Jews than Jews (some hold that if there are an equal number of Jews and non-Jews),<ref>Pri Chadash 114:1</ref> Regardless, if there are more Jews than non-Jews in the social situation, drinking is allowed.<ref>Rambam Ma'achalot Asurot 17:10</ref><br />
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===Attending Non-Jewish Weddings===<br />
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===Attending Business Holiday Parties===<br />
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===Links===<br />
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#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
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==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23616Socializing with Non-Jews2019-07-18T01:54:19Z<p>Jeremypurow: </p>
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<div>===Socializing With Non-Jews Without Alcohol===<br />
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#<br />
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#<br />
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===Social Drinking With Non-Jews===<br />
<br />
#In social situations with non-Jews, Sephardim may not drink any beer.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> Ashkenazim may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many adopt a strict approach in these situations.<ref name=":0">Chelkat Binyamin 114:22</ref> <br />
#Having tea or coffee in a non-Jewish store with non-Jews is allowed, but many advise against this practice.<ref name=":0" /> See relevant Halacha regarding [[Marit Ayin/Suspicious actions|Marit Ayin]] on situations like this.<br />
#<br />
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=== Attending Parties With Non-Jews ===<br />
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# In social situations, if there are more non-Jews than Jews (some hold that if there are an equal number of Jews and non-Jews),<ref>Pri Chadash 114:1</ref> Regardless, if there are more Jews than non-Jews in the social situation, drinking is allowed.<ref>Rambam Ma'achalot Asurot 17:10</ref><br />
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===Attending Non-Jewish Weddings===<br />
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===Attending Business Holiday Parties===<br />
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===Links===<br />
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#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
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==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23615Socializing with Non-Jews2019-07-18T01:41:37Z<p>Jeremypurow: </p>
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<div>===Socializing With Non-Jews Without Alcohol===<br />
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===Social Drinking With Non-Jews===<br />
<br />
#In social situations, if there are more non-Jews than Jews (some hold that if there are an equal number of Jews and non-Jews),<ref>Pri Chadash 114:1</ref> Sefardim may not drink any beer in such a situation.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref> Ashkenazim may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many adopt a strict approach in this situation.<ref>Chelkat Binyamin (Shaar Hatziyun 114:19)</ref> Regardless, if there are more Jews than non-Jews in the social situation, drinking is allowed.<ref>Rambam Ma'achalot Asurot 17:10</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref><br />
#<br />
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===Attending Non-Jewish Weddings===<br />
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===Attending Business Holiday Parties===<br />
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===Links===<br />
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#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
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==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23614Socializing with Non-Jews2019-07-18T01:41:11Z<p>Jeremypurow: </p>
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<div>===Socializing With Non-Jews Without Alcohol===<br />
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#<br />
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===Social Drinking With Non-Jews===<br />
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#In social situations, if there are more non-Jews than Jews (some hold that if there are an equal number of Jews and non-Jews),<ref>Pri Chadash 114:1</ref> Sefardim may not drink any beer in such a situation.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref> Ashkenazim may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many adopt a strict approach in this situation.<ref>Chelkat Binyamin (Shaar Hatziyun 114:19)</ref> If there are more Jews than non-Jews in the social situation, drinking is allowed.<ref>Rambam Ma'achalot Asurot 17:10</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref><br />
#<br />
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===Attending Non-Jewish Weddings===<br />
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===Attending Business Holiday Parties===<br />
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===Links===<br />
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#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
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==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23613Socializing with Non-Jews2019-07-18T01:40:09Z<p>Jeremypurow: </p>
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<div>===Socializing With Non-Jews Without Alcohol===<br />
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#<br />
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===Social Drinking With Non-Jews===<br />
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#In social situations, if there are more non-Jews than Jews (some hold that if there are an equal number of Jews and non-Jews),<ref>Pri Chadash 114:1</ref> Sefardim may not drink any beer in such a situation.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref> Ashkenazim may drink anything besides date honey beer. <ref>Rama Yoreh Deah 114:1</ref> However, there are a wide range of opinions, and many adopt a strict opinion in this situation.<ref>Chelkat Binyamin (Shaar Hatziyun 114:19)</ref> If there are more Jews than non-Jews in the social situation, drinking is allowed.<ref>Rambam Ma'achalot Asurot 17:10</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref><br />
#<br />
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===Attending Non-Jewish Weddings===<br />
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===Attending Business Holiday Parties===<br />
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===Links===<br />
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#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
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==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Socializing_with_Non-Jews&diff=23610Socializing with Non-Jews2019-07-18T01:19:11Z<p>Jeremypurow: </p>
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<div>===Socializing With Non-Jews Without Alcohol===<br />
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#<br />
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===Social Drinking With Non-Jews===<br />
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#When one is socializing with Jews and non-Jews, if there are more Jews than non-Jews, drinking is allowed.<ref>Rambam Ma'achalot Asurot 17:10</ref><ref>Avoda Zara 31b, The Gemara discusses that the issue of drinking with non-Jews is due to the fact that this may lead to intermarriage between Jews and non-Jews.</ref> If there are more non-Jews than Jews (and some even hold when it's half and half),<ref>Pri Chadash 114:1</ref> strict Halacha for Ashkenazim is that one may drink anything besides date honey beer,<ref>Rama Yoreh Deah 114:1</ref> but there are a wide range of opinions of what one can and cannot drink, reaching as far as an opinion that considers the possibility that one cannot drink any beverage.<ref>Chelkat Binyamin (Shaar Hatziyun 114:19)</ref> Strict Sefardic Halacha is that one may not drink any beer in such a situation.<ref>Shulchan Aruch 114:1, Kaf HaChaim 114:11</ref><br />
#<br />
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===Attending Non-Jewish Weddings===<br />
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===Attending Business Holiday Parties===<br />
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===Links===<br />
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#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rav Yoni Levin]<br />
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==Sources==<br />
<references /><br />
[[Category:Interactions with Non-Jews]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Working_on_Friday_Afternoon&diff=23574Working on Friday Afternoon2019-07-17T01:40:05Z<p>Jeremypurow: </p>
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<div>[[Image:Businessman Rushing.png|250px|right]]One should not work on Friday afternoon past the time for Mincha.<ref name=":2">Gemara Pesachim 50b</ref> It is debated whether this means 6.5 halachic hours after sunrise ([[Reference of Measurements in Halacha#Mincha Gedola|Mincha Gedola]])<ref name=":4" /> or 9.5 halachic hours after sunrise ([[Reference of Measurements in Halacha#Mincha Ketana|Mincha Ketana]]).<ref>Aruch HaShulchan 251:1</ref><ref name=":3">Ben Ish Hai, 2nd Year, Lech Lecha 20</ref> The reason is debated as well; one opinion holds that it's because we want to prevent one from transgressing the laws of Shabbos if he runs too late, and the other opinion says the reason is to leave time to prepare for Shabbos. While there are various leniencies (mentioned below), a G-d fearing person should do his best to abide by this law and it will do him well.<ref>Aruch HaShulchan 251:4</ref> One who unrightfully does not abide by this law will not gain from the work that he does after the time for Mincha on Friday afternoon,<ref name=":2" /><ref>Mishnah Berurah 251:2 quotes the Pri Megadim that several Poskim hold that aside from this being a curse, it may also be a violation of Rabbinic law. </ref><ref>Magen Avraham 251:1 quotes the Smag and states that the Rabbis should prevent one from working past Mincha of Friday afternoon, but the one who violates this is not punished (essentially, it is highly frowned upon to work past MIncha on Friday afternoon). </ref><ref name=":6">Prisha 251:1</ref> either directly or by losing the profit in a different manner.<ref name=":4">Mishnah Berurah 251:1</ref><br />
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==Leaving with Time to Prepare for Shabbat==<br />
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===Others are Preparing for Shabbos===<br />
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#Some say that if others are taking care of the Shabbos preparations, one is allowed to work past the time for Mincha.<ref name=":1">The Aruch HaShulchan 251:4 quotes this reason but advises against relying on it.</ref> There are those who say that this leniency does not apply past [[Reference of Measurements in Halacha#Mincha Ketana|Mincha Ketana]] (even if other leniencies do).<br />
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==Lenient Opinions==<br />
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===Salaried Workers===<br />
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#Some hold that the law of not being able to work past the time for Mincha on Friday afternoon only applies to bosses, but employees (salaried workers who do not have flexibility with their hours) can continue working past the time for Mincha.<ref name=":1" /><ref name=":4" /><ref>Machatzit HaShekel 251:4</ref><br />
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===Occasional Unscheduled Work===<br />
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#While one may not partake in scheduled meetings, conference calls, or the like after the time for Mincha on Friday afternoon, one may make an unscheduled business phone call, send an unscheduled business email, and the like.<ref name=":0">Aruch HaShulchan 251:2</ref><ref name=":3" /><ref>Rama 251:1</ref><ref name=":6" /><br />
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===Financial Loss===<br />
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#The laws of Friday afternoon are not more stringent than the laws of [[Chol HaMoed#Comparison of the Reasons for which Melacha is Permitted|Chol HaMoed]].<ref name=":5" /> Therefore, if missing work on Friday afternoon would cause one to undergo a great financial loss, it's permitted to work then,<ref name=":3" /> just as it would be on Chol HaMoed.<br />
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===<u>Finishing</u> a Job Under Compelling Circumstances===<br />
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#Some hold that the law of not being able to work past the time for Mincha on Friday afternoon only applies to working on <u>new</u> assignments, but finishing up existing assignments is permitted.<ref name=":1" /><br />
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===Conducting "Business" as Opposed to "Work"===<br />
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===Needed for Shabbos===<br />
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#Work done for Shabbos needs, such as fixing a button or pot, is even permitted past the time for Mincha on Friday afternoon.<ref>Shulchan Aruch 251:2</ref> This is true even if the work is done for somebody else's Shabbos needs, but only if one is not being paid for the work done (which would be proper indication that the work is really being done for Shabbos needs).<ref name=":0" /><ref>Rama 251:2</ref><ref>Prisha 251:2</ref><ref>Tur 251:2</ref><br />
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===Retail Selling and Keeping Stores Open===<br />
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#Some say that since retail selling and keeping stores open are not very strenuous, they are not really considered work and are therefore permitted after the time for Mincha on Friday afternoon.<ref name=":0" /><ref name=":3" /><ref name=":4" /><ref>Magen Avraham 251:1</ref> However, some Poskim say that a Jew does not have permission to buy past the time for Mincha on Friday afternoon (unless it's for something required for Shabbos).<ref>Chut Shuni, Shabbos, v. 1 p. 63</ref><br />
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===Making Extra Money for Shabbos===<br />
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#A poor person who needs to make money after Mincha on Friday afternoon in order to glorify Shabbos is permitted to work to do so.<ref name=":0" /><ref name=":3" /><ref name=":5">Mishnah Berurah 251:2</ref><br />
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==Links==<br />
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#[http://www.workplacehalacha.com/leaving-work-erev-shabbos/ Shiurim from Rav Ari Wasserman]<br />
#[https://www.yutorah.org/sidebar/lecture.cfm/889298/rabbi-yoni-levin/halacha-on-the-go-working-on-erev-shabbos/ Shiur from Rav Yoni Levin (under 10 minutes)]<br />
#[http://web.archive.org/web/20160705085131/http://www.thehalacha.com/wp-content/uploads/Vol4Issue4.pdf Halachically Speaking, Volume 4, Issue 4]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Business Halacha|Shabbat]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Halachos_of_Marketing&diff=23295Halachos of Marketing2019-07-04T01:29:06Z<p>Jeremypurow: </p>
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<div>==General Marketing Considerations==<br />
<br />
#The marketing profession poses the difficulties of ensuring one does not lie about a product or deceive a potential customer.<ref>Chullin 94a, The gemara discusses the concept of gneivat daat where the owner withholds critical information from the potential buyer. The gemara quotes many different cases regarding cases of gneivat daat.</ref><br />
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==False Advertising==<br />
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#One is not allowed to use superlatives to present a product if the superlative will likely deceive a reasonable person.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 76-77</ref><br />
#While there is no problem with accurately presenting the positive aspects of merchandise (assuming a reasonable person will not be deceived), sellers are obligated to clearly disclose any defects, deficiencies, shortcomings, or imperfections in their merchandise.<ref>Shulchan Aruch C.M. 228:6, [https://papers.ssrn.com/sol3/papers.cfm?abstract_id=2295182 Geneivat Da'at: The Prohibition Against Deception in Today's World], 2002 article by Professor Hershey H. Friedman</ref> This is true even in a case where admitting the defect would not invalidate the sale.<ref>Pitchei Choshen v. 5 ch. 12 fnt. 2</ref> This is also true even if the merchandise is being sold at a fair price for the condition it is really in. <ref>Sama CM 228:7, Bear Heitiv CM 228:4, Maharsha Chulin 94a. The Maharsha poses a case where a seller withholds information about a defect in an object he is selling. Despite the fact that he withholds this information, the seller still sells the object at a lower price (which is fit for the object with the defect). This is still genivat daat even though there is no onaa because the buyer believes he is getting a bargain on the object as he does not know about the defect. This is confirmed by Kuntres Onat Devarim UGenivat Daat by Rabbi Efraim Belisur p. 13 based on the Divrei Chamudot Chullin 94a.</ref> There is an opinion, however, that if the general practice is for the buyer to inspect the merchandise before buying, the seller does not have to reveal the defect and it would be up to the buyer to check the merchandise.<ref>Hilchot Mishpat, Section 1, 245-6</ref><br />
#Signs that state: "Clearance sale", "everything for sale", and "major sale" which aren't entirely accurate and honest and absolutely forbidden and a breach of genivat daat. For example, if the sale is only for many items in the store and not everything writing that everything for sale is a lie to trick the buyer to enter. Writing an old price and the actual cheaper price is forbidden because of genivat daat. In summary any sign that intentions tricks buyer based on them making false assumptions is forbidden.<ref>Kuntres Onat Devarim Ugenivat Daat p. 14</ref><br />
#Paying a newspaper or site or the like to print an advertisement or something positive about one's institution unless it is designated as an advertisement is genivat daat. If the reader is fooled into thinking that it is a regular article and not an advertisement he will be interested and convinced more easily.<ref>Kuntres Onat Devarim Ugenivat Daat p. 15</ref><br />
#A institution that advertises that it has more students than it really does or has activities and functions that it doesn't have is violating genivat daat.<ref>Kuntres Onat Devarim Ugenivat Daat p. 15. See Igrot Moshe CM 2:19</ref><br />
#It is forbidden for a gabay tzedaka to say that he is raising for one cause such as "hachnasat kallah" if in fact he is raising for another cause. Doing so is lying and genivat daat.<ref>Kuntres Onat Devarim Ugenivat Daat p. 16 citing Shevet Halevi 2:119 and Pitchei Choshen Onah ch. 15 fnt. 22</ref><br />
#Positing a sign that something is for "Sale" when in fact it is at the going marketplace price is genivat daat.<ref>Hilchot Mishpat v. 1 p. 240</ref><br />
<br />
==Overcharging in Comparison to the Market==<br />
<br />
#When dealing with overcharging in the marketplace, the main concern is the prohibition of Ona'ah (overcharging). To see more of what constitutes Ona'ah, see the page dedicated to it here: [[Overcharging|Onaah]].<br />
<br />
==A Buyer's Responsibility==<br />
<br />
#It is a buyer's responsibility to gather relevant information on products the buyer intends to buy.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 77</ref><ref>Igros Moshe, Yoreh Deah vol. I, 30-31, Rav Moshe Feinstein was asked a question if it is permitted to soak livers in water in order to make them look more appealing to potential customers. Rav Moshe responded that there is no concern that the customer is being overcharged for extra weight that the liver absorbs because the person is able to see what he is getting. Rav Moshe also responded that this does not constitute gneivat daat for multiple reasons. Submerging the liver in water is not necessarily going to make the liver look freshly slaughtered. Additionally, Rav Moshe stresses that a customer has the responsibility to inquire about the objects origin and current condition. (Ideas from Rabbi Ari Wasserman)</ref><br />
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==Telemarketing==<br />
<br />
#A telemarketer who as a desperate gesture insults the consumer is in violation of onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Calling at an inconvenient time such as dinner time (all the more so in the middle of the night) such that the consumer will interrupt his dinner to pick up the phone is a violation of onat devarim. Furthermore, the telemarketer who tries to convince consumers who aren't interested to buy the product are in violation of lo tachmod and lo titaveh of the consumer's money.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Negotiating for a discount isn't lo tachmod or lo titaveh since the seller is willing to sell it at the right price and setting a price isn't a final decision rejecting the offer. However, if the seller says he is convinced of the price and isn't willing to lower it, negotiating or convincing that resort to empathy or emotion or the like are a violation of lo tachmod.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 9-10</ref><br />
#Soliciting for a charitable cause even using persuasive tactics isn't a violation of lo tachmod or lo titaveh since you are helping them fulfill a mitzvah. However, persisting and pestering a potential donor are onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 13</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category: Business Halacha]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Halachos_of_Marketing&diff=23294Halachos of Marketing2019-07-04T01:08:40Z<p>Jeremypurow: </p>
<hr />
<div>==General Marketing Considerations==<br />
<br />
#The marketing profession poses the difficulties of ensuring one does not lie about a product or deceive a potential customer.<ref>Chullin 94a, The gemara discusses the concept of gneivat daat where the owner withholds critical information from the potential buyer. The gemara quotes many different cases regarding cases of gneivat daat.</ref><br />
<br />
==False Advertising==<br />
<br />
#One is not allowed to use superlatives to present a product if the superlative will likely deceive a reasonable person.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 76-77</ref><br />
#While there is no problem with accurately presenting the positive aspects of merchandise (assuming a reasonable person will not be deceived), sellers are obligated to clearly disclose any defects, deficiencies, shortcomings, or imperfections in their merchandise.<ref>Shulchan Aruch C.M. 228:6, [https://papers.ssrn.com/sol3/papers.cfm?abstract_id=2295182 Geneivat Da'at: The Prohibition Against Deception in Today's World], 2002 article by Professor Hershey H. Friedman</ref> This is true even in a case where admitting the defect would not invalidate the sale.<ref>Pitchei Choshen v. 5 ch. 12 fnt. 2</ref> This is also true even if the merchandise is being sold at a fair price for the condition it is really in. <ref>Sama CM 228:7, Bear Heitiv CM 228:4, Maharsha Chulin 94a. The Maharsha poses a case where a seller withholds information about a defect in an object he is selling. Despite the fact that he withholds this information, the seller still sells the object at a lower price (which is fit for the object with the defect). This is still genivat daat even though there is no onaa because the buyer believes he is getting a bargain on the object as he does not know about the defect. This is confirmed by Kuntres Onat Devarim UGenivat Daat by Rabbi Efraim Belisur p. 13 based on the Divrei Chamudot Chullin 94a.</ref> There is an opinion, however, that if the general practice is for the buyer to inspect the merchandise before buying, the seller does not have to reveal the defect and it would be up to the buyer to check the merchandise.<ref>Hilchot Mishpat, Section 1, 245-6</ref><br />
#Signs that state: "Clearance sale", "everything for sale", and "major sale" which aren't entirely accurate and honest and absolutely forbidden and a breach of genivat daat. For example, if the sale is only for many items in the store and not everything writing that everything for sale is a lie to trick the buyer to enter. Writing an old price and the actual cheaper price is forbidden because of genivat daat. In summary any sign that intentions tricks buyer based on them making false assumptions is forbidden.<ref>Kuntres Onat Devarim Ugenivat Daat p. 14</ref><br />
#Paying a newspaper or site or the like to print an advertisement or something positive about one's institution unless it is designated as an advertisement is genivat daat. If the reader is fooled into thinking that it is a regular article and not an advertisement he will be interested and convinced more easily.<ref>Kuntres Onat Devarim Ugenivat Daat p. 15</ref><br />
#A institution that advertises that it has more students than it really does or has activities and functions that it doesn't have is violating genivat daat.<ref>Kuntres Onat Devarim Ugenivat Daat p. 15. See Igrot Moshe CM 2:19</ref><br />
#It is forbidden for a gabay tzedaka to say that he is raising for one cause such as "hachnasat kallah" if in fact he is raising for another cause. Doing so is lying and genivat daat.<ref>Kuntres Onat Devarim Ugenivat Daat p. 16 citing Shevet Halevi 2:119 and Pitchei Choshen Onah ch. 15 fnt. 22</ref><br />
#Positing a sign that something is for "Sale" when in fact it is at the going marketplace price is genivat daat.<ref>Hilchot Mishpat v. 1 p. 240</ref><br />
<br />
==Overcharging in Comparison to the Market==<br />
<br />
#When dealing with overcharging in the marketplace, the main concern is the prohibition of Ona'ah (overcharging). To see more of what constitutes Ona'ah, see the page dedicated to it here: [[Overcharging|Onaah]].<br />
<br />
==A Buyer's Responsibility==<br />
<br />
#It is a buyer's responsibility to gather relevant information on products the buyer intends to buy.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 77</ref><ref>Igros Moshe, Yoreh Deah vol. I, 30-31, Rav Moshe Feinstein was asked a question if it is permitted to soak livers in water in order to make them look more appealing to potential customers. Rav Moshe responded that there is no concern that the customer is being overcharged for extra weight that the liver absorbs because the person is able to see what he is getting. Rav Moshe also responded that this does not constitute gneivat daat for multiple reasons. Submerging the liver in water is not necessarily going to make the liver look freshly slaughtered. Additionally, Rav Moshe stresses that a customer has the responsibility to inquire about the objects origin and current condition. (Ideas from Rabbi Ari Wasserman)</ref><br />
<br />
==Telemarketing==<br />
<br />
#A telemarketer who as a desperate gesture insults the consumer is in violation of onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Calling at an inconvenient time such as dinner time (all the more so in the middle of the night) such that the consumer will interrupt his dinner to pick up the phone is a violation of onat devarim. Furthermore, the telemarketer who tries to convince consumers who aren't interested to buy the product are in violation of lo tachmod and lo titaveh of the consumer's money.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Negotiating for a discount isn't lo tachmod or lo titaveh since the seller is willing to sell it at the right price and setting a price isn't a final decision rejecting the offer. However, if the seller says he is convinced of the price and isn't willing to lower it, negotiating or convincing that resort to empathy or emotion or the like are a violation of lo tachmod.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 9-10</ref><br />
#Soliciting for a charitable cause even using persuasive tactics isn't a violation of lo tachmod or lo titaveh since you are helping them fulfill a mitzvah. However, persisting and pestering a potential donor are onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 13</ref><br />
<br />
==Unethical Competitive Practices==<br />
===Undercutting the Competition===<br />
===Monopolies===<br />
==Overcharging for a Staple Item==<br />
<br />
==Sources==<br />
<references /><br />
[[Category: Business Halacha]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Halachos_of_Marketing&diff=23287Halachos of Marketing2019-07-04T00:23:11Z<p>Jeremypurow: </p>
<hr />
<div>==General Marketing Considerations==<br />
<br />
#The marketing profession poses the difficulties of ensuring one does not lie about a product or deceive a potential customer.<ref>Chullin 94a, The gemara discusses the concept of gneivat daat where the owner withholds critical information from the potential buyer. The gemara quotes many different cases regarding cases of gneivat daat.</ref><br />
<br />
==False Advertising==<br />
<br />
#One is not allowed to use superlatives to present a product if the superlative will likely deceive a reasonable person.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 76-77</ref><br />
#While there is no problem with accurately presenting the positive aspects of merchandise (assuming a reasonable person will not be deceived), sellers are obligated to clearly disclose any defects, deficiencies, shortcomings, or imperfections in their merchandise.<ref>Shulchan Aruch C.M. 228:6, [https://papers.ssrn.com/sol3/papers.cfm?abstract_id=2295182 Geneivat Da'at: The Prohibition Against Deception in Today's World], 2002 article by Professor Hershey H. Friedman</ref> This is true even in a case where admitting the defect would not invalidate the sale.<ref>Pitchei Choshen v. 5 ch. 12 fnt. 2</ref> This is also true even if the merchandise is being sold at a fair price for the condition it is really in. <ref>Sama CM 228:7, Bear Heitiv CM 228:4, Maharsha Chulin 94a. The Maharsha poses a case where a seller withholds information about a defect in an object he is selling. Despite the fact that he withholds this information, the seller still sells the object at a lower price (which is fit for the object with the defect). This is still genivat daat even though there is no onaa because the buyer believes he is getting a bargain on the object as he does not know about the defect. This is confirmed by Kuntres Onat Devarim UGenivat Daat by Rabbi Efraim Belisur p. 13 based on the Divrei Chamudot Chullin 94a.</ref><br />
#Signs that state: "Clearance sale", "everything for sale", and "major sale" which aren't entirely accurate and honest and absolutely forbidden and a breach of genivat daat. For example, if the sale is only for many items in the store and not everything writing that everything for sale is a lie to trick the buyer to enter. Writing an old price and the actual cheaper price is forbidden because of genivat daat. In summary any sign that intentions tricks buyer based on them making false assumptions is forbidden.<ref>Kuntres Onat Devarim Ugenivat Daat p. 14</ref><br />
#Paying a newspaper or site or the like to print an advertisement or something positive about one's institution unless it is designated as an advertisement is genivat daat. If the reader is fooled into thinking that it is a regular article and not an advertisement he will be interested and convinced more easily.<ref>Kuntres Onat Devarim Ugenivat Daat p. 15</ref><br />
#A institution that advertises that it has more students than it really does or has activities and functions that it doesn't have is violating genivat daat.<ref>Kuntres Onat Devarim Ugenivat Daat p. 15. See Igrot Moshe CM 2:19</ref><br />
#It is forbidden for a gabay tzedaka to say that he is raising for one cause such as "hachnasat kallah" if in fact he is raising for another cause. Doing so is lying and genivat daat.<ref>Kuntres Onat Devarim Ugenivat Daat p. 16 citing Shevet Halevi 2:119 and Pitchei Choshen Onah ch. 15 fnt. 22</ref><br />
#Positing a sign that something is for "Sale" when in fact it is at the going marketplace price is genivat daat.<ref>Hilchot Mishpat v. 1 p. 240</ref><br />
<br />
==Overcharging in Comparison to the Market==<br />
<br />
#When dealing with overcharging in the marketplace, the main concern is the prohibition of Ona'ah (overcharging). To see more of what constitutes Ona'ah, see the page dedicated to it here: [[Overcharging|Onaah]].<br />
<br />
==A Buyer's Responsibility==<br />
<br />
#It is a buyer's responsibility to gather relevant information on products the buyer intends to buy.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 77</ref><br />
<br />
==Telemarketing==<br />
<br />
#A telemarketer who as a desperate gesture insults the consumer is in violation of onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Calling at an inconvenient time such as dinner time (all the more so in the middle of the night) such that the consumer will interrupt his dinner to pick up the phone is a violation of onat devarim. Furthermore, the telemarketer who tries to convince consumers who aren't interested to buy the product are in violation of lo tachmod and lo titaveh of the consumer's money.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Negotiating for a discount isn't lo tachmod or lo titaveh since the seller is willing to sell it at the right price and setting a price isn't a final decision rejecting the offer. However, if the seller says he is convinced of the price and isn't willing to lower it, negotiating or convincing that resort to empathy or emotion or the like are a violation of lo tachmod.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 9-10</ref><br />
#Soliciting for a charitable cause even using persuasive tactics isn't a violation of lo tachmod or lo titaveh since you are helping them fulfill a mitzvah. However, persisting and pestering a potential donor are onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 13</ref><br />
<br />
==Unethical Competitive Practices==<br />
===Undercutting the Competition===<br />
===Monopolies===<br />
==Overcharging for a Staple Item==<br />
<br />
==Sources==<br />
<references /><br />
[[Category: Business Halacha]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Halachos_of_Marketing&diff=23271Halachos of Marketing2019-07-03T01:42:21Z<p>Jeremypurow: </p>
<hr />
<div>==General Marketing Considerations==<br />
<br />
#The marketing profession poses the difficulties of ensuring one does not lie about a product or deceive a potential customer.<ref>Chullin 94a, The gemara discusses the concept of gneivat daat where the owner withholds critical information from the potential buyer. The gemara quotes many different cases regarding cases of gneivat daat.</ref><br />
<br />
==False Advertising==<br />
<br />
#One is not allowed to use superlatives to present a product if the superlative will likely deceive a reasonable person.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 76-77</ref><br />
#While there is no problem with accurately presenting the positive aspects of merchandise (assuming a reasonable person will not be deceived), sellers are obligated to disclose any defects, deficiencies, shortcomings, or imperfections in their merchandise.<ref>Geneivat Da'at: The Prohibition Against Deception in Today's World, 2002 article by Professor Hershey H. Friedman</ref> This is true even if the merchandise is being sold at a fair price for the condition it is really in. <ref>Maharsha Chulin 94a, The Maharsha poses a case where a seller withholds information about a defect in an object he is selling. Despite the fact that he withholds this information, the seller still sells the object at a lower price (which is fit for the object with the defect). This is still gneivat daat even though there is no onaa because the buyer believes he is getting a bargain on the object as he does not know about the defect. </ref><br />
<br />
==Overcharging in Comparison to the Market==<br />
<br />
#When dealing with overcharging in the marketplace, the main concern is the prohibition of Ona'ah (overcharging). To see more of what constitutes Ona'ah, see the page dedicated to it here: [[Overcharging|Onaah]].<br />
<br />
== A Buyer's Responsibility ==<br />
<br />
# It is a buyer's responsibility to gather relevant information on products the buyer intends to buy.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 77</ref><br />
<br />
==Telemarketing==<br />
<br />
#A telemarketer who as a desperate gesture insults the consumer is in violation of onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Calling at an inconvenient time such as dinner time (all the more so in the middle of the night) such that the consumer will interrupt his dinner to pick up the phone is a violation of onat devarim. Furthermore, the telemarketer who tries to convince consumers who aren't interested to buy the product are in violation of lo tachmod and lo titaveh of the consumer's money.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Negotiating for a discount isn't lo tachmod or lo titaveh since the seller is willing to sell it at the right price and setting a price isn't a final decision rejecting the offer. However, if the seller says he is convinced of the price and isn't willing to lower it, negotiating or convincing that resort to empathy or emotion or the like are a violation of lo tachmod.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 9-10</ref><br />
#Soliciting for a charitable cause even using persuasive tactics isn't a violation of lo tachmod or lo titaveh since you are helping them fulfill a mitzvah. However, persisting and pestering a potential donor are onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 13</ref><br />
<br />
==Unethical Competitive Practices==<br />
===Undercutting the Competition===<br />
===Monopolies===<br />
==Overcharging for a Staple Item==<br />
<br />
==Sources==<br />
<references /><br />
[[Category: Business Halacha]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Halachos_of_Marketing&diff=23270Halachos of Marketing2019-07-03T01:37:41Z<p>Jeremypurow: </p>
<hr />
<div>==General Marketing Considerations==<br />
<br />
#The marketing profession poses the difficulties of ensuring one does not lie about a product or deceive a potential customer.<ref>Chullin 94a, The gemara discusses the concept of gneivat daat where the owner withholds critical information from the potential buyer. The gemara quotes many different cases regarding cases of gneivat daat.</ref><br />
<br />
==False Advertising==<br />
<br />
#One is not allowed to use superlatives to present a product if the superlative will likely deceive a reasonable person.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 76-77</ref><br />
#It is one's responsibility to gather relevant information on products one intends to buy.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 77</ref><br />
<br />
==Presenting the Good without Mentioning the Bad==<br />
<br />
#While there is no problem with presenting the positive aspects of merchandise (as long as it isn't blown out of proportion in a deceitful way and even a reasonable person would be deceived by it), sellers are obligated to disclose any defects, deficiencies, shortcomings, or imperfections in their merchandise in order to prevent themselves from violating Geneivat Da'at. This is true even if the merchandise is being sold at a fair price for the condition it is really in. <ref>Geneivat Da'at: The Prohibition Against Deception in Today's World, 2002 article by Professor Hershey H. Friedman</ref><ref>Maharsha Chulin 94a, The Maharsha poses a case where a seller withholds information about a defect in an object he is selling. Despite the fact that he withholds this information, the seller still sells the object at a lower price (which is fit for the object with the defect). This is still gneivat daat even though there is no onaa because the buyer believes he is getting a bargain on the object as he does not know about the defect. </ref><br />
<br />
==Overcharging in Comparison to the Market==<br />
<br />
#When dealing with overcharging in the marketplace, the main concern is the prohibition of Ona'ah (overcharging). To see more of what constitutes Ona'ah, see the page dedicated to it here: [[Overcharging|Onaah]].<br />
<br />
==Telemarketing==<br />
<br />
#A telemarketer who as a desperate gesture insults the consumer is in violation of onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Calling at an inconvenient time such as dinner time (all the more so in the middle of the night) such that the consumer will interrupt his dinner to pick up the phone is a violation of onat devarim. Furthermore, the telemarketer who tries to convince consumers who aren't interested to buy the product are in violation of lo tachmod and lo titaveh of the consumer's money.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Negotiating for a discount isn't lo tachmod or lo titaveh since the seller is willing to sell it at the right price and setting a price isn't a final decision rejecting the offer. However, if the seller says he is convinced of the price and isn't willing to lower it, negotiating or convincing that resort to empathy or emotion or the like are a violation of lo tachmod.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 9-10</ref><br />
#Soliciting for a charitable cause even using persuasive tactics isn't a violation of lo tachmod or lo titaveh since you are helping them fulfill a mitzvah. However, persisting and pestering a potential donor are onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 13</ref><br />
<br />
==Unethical Competitive Practices==<br />
===Undercutting the Competition===<br />
===Monopolies===<br />
==Overcharging for a Staple Item==<br />
<br />
==Sources==<br />
<references /><br />
[[Category: Business Halacha]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Halachos_of_Marketing&diff=23269Halachos of Marketing2019-07-03T01:31:12Z<p>Jeremypurow: </p>
<hr />
<div>== General Marketing Considerations ==<br />
<br />
# The marketing profession poses the difficulty of ensuring one does not lie about a product or deceive a potential customer.<ref>Chullin 94a, The gemara discusses the concept of gneivat daat where the owner withholds critical information from the potential buyer. The gemara quotes many different cases regarding cases of gneivat daat.</ref> <br />
<br />
==False Advertising==<br />
<br />
#One is not allowed to use superlatives to present a product if the superlative will likely deceive a reasonable person.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 76-77</ref><br />
#It is one's responsibility to gather relevant information on products one intends to buy.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 77</ref><br />
<br />
==Presenting the Good without Mentioning the Bad==<br />
<br />
#While there is no problem with presenting the positive aspects of merchandise (as long as it isn't blown out of proportion in a deceitful way and even a reasonable person would be deceived by it), sellers are obligated to disclose any defects, deficiencies, shortcomings, or imperfections in their merchandise in order to prevent themselves from violating Geneivat Da'at. This is true even if the merchandise is being sold at a fair price for the condition it is really in. <ref>Geneivat Da'at: The Prohibition Against Deception in Today's World, 2002 article by Professor Hershey H. Friedman</ref><br />
<br />
==Overcharging in Comparison to the Market==<br />
<br />
#When dealing with overcharging in the marketplace, the main concern is the prohibition of Ona'ah (overcharging). To see more of what constitutes Ona'ah, see the page dedicated to it here: [[Overcharging|Onaah]].<br />
<br />
==Telemarketing==<br />
<br />
#A telemarketer who as a desperate gesture insults the consumer is in violation of onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Calling at an inconvenient time such as dinner time (all the more so in the middle of the night) such that the consumer will interrupt his dinner to pick up the phone is a violation of onat devarim. Furthermore, the telemarketer who tries to convince consumers who aren't interested to buy the product are in violation of lo tachmod and lo titaveh of the consumer's money.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Negotiating for a discount isn't lo tachmod or lo titaveh since the seller is willing to sell it at the right price and setting a price isn't a final decision rejecting the offer. However, if the seller says he is convinced of the price and isn't willing to lower it, negotiating or convincing that resort to empathy or emotion or the like are a violation of lo tachmod.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 9-10</ref><br />
#Soliciting for a charitable cause even using persuasive tactics isn't a violation of lo tachmod or lo titaveh since you are helping them fulfill a mitzvah. However, persisting and pestering a potential donor are onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 13</ref><br />
<br />
==Unethical Competitive Practices==<br />
===Undercutting the Competition===<br />
===Monopolies===<br />
==Overcharging for a Staple Item==<br />
<br />
==Sources==<br />
<references /><br />
[[Category: Business Halacha]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Halachos_of_Marketing&diff=23267Halachos of Marketing2019-07-03T01:21:30Z<p>Jeremypurow: </p>
<hr />
<div>JPss<br />
<br />
==Telemarketing ==<br />
<br />
#A telemarketer who as a desperate gesture insults the consumer is in violation of onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Calling at an inconvenient time such as dinner time (all the more so in the middle of the night) such that the consumer will interrupt his dinner to pick up the phone is a violation of onat devarim. Furthermore, the telemarketer who tries to convince consumers who aren't interested to buy the product are in violation of lo tachmod and lo titaveh of the consumer's money.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Negotiating for a discount isn't lo tachmod or lo titaveh since the seller is willing to sell it at the right price and setting a price isn't a final decision rejecting the offer. However, if the seller says he is convinced of the price and isn't willing to lower it, negotiating or convincing that resort to empathy or emotion or the like are a violation of lo tachmod.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 9-10</ref><br />
#Soliciting for a charitable cause even using persuasive tactics isn't a violation of lo tachmod or lo titaveh since you are helping them fulfill a mitzvah. However, persisting and pestering a potential donor are onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 13</ref><br />
<br />
==False Advertising==<br />
<br />
#<br />
<br />
===Superlatives===<br />
<br />
#One is not allowed to use superlatives to present a product if the superlative will likely deceive a reasonable person.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 76-77</ref><br />
#It is one's responsibility to gather relevant information on products one intends to buy.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 77</ref><br />
<br />
===Generalizations===<br />
===Misleading Terminology===<br />
<br />
==Presenting the Good without Mentioning the Bad==<br />
<br />
#While there is no problem with presenting the positive aspects of merchandise (as long as it isn't blown out of proportion in a deceitful way and even a reasonable person would be deceived by it), sellers are obligated to disclose any defects, deficiencies, shortcomings, or imperfections in their merchandise in order to prevent themselves from violating Geneivat Da'at. This is true even if the merchandise is being sold at a fair price for the condition it is really in. <ref>Geneivat Da'at: The Prohibition Against Deception in Today's World, 2002 article by Professor Hershey H. Friedman</ref><br />
<br />
==Overcharging in Comparison to the Market==<br />
<br />
#When dealing with overcharging in the marketplace, the main concern is the prohibition of Ona'ah (overcharging). To see more of what constitutes Ona'ah, see the page dedicated to it here: [[Overcharging|Onaah]].<br />
<br />
==Unethical Competitive Practices==<br />
===Undercutting the Competition===<br />
===Monopolies===<br />
==Overcharging for a Staple Item==<br />
<br />
==Sources==<br />
<references /><br />
[[Category: Business Halacha]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Prohibition_to_Lie&diff=23263Prohibition to Lie2019-07-03T00:49:21Z<p>Jeremypurow: /* Airport */</p>
<hr />
<div>==Origin==<br />
# The posuk in the Torah says that one should further himself from [[lying]]. <ref> Parshas Shemos 23:7, see Rambam Hilchos De'os 5:7, Shulchan Aruch C.M. 262:21, Mishna Brurah O.C. 25:14, Mesilas Yesharim 11. Refer to Rambam Sefer Hamitzvot Lo Sasei 281 who includes the issur of [[lying]] in the issur of saying Hashem's name in vain regarding bais din. [[Lying]] is disgusted in the eyes of all, and there is nothing more disgusting than [[lying]]. Hashem is truth, and beracha only goes on someone who wants to go in the ways of Hashem. Therefore, the Torah tells us to further ourselves from [[lying]]. Pela Yoetz [[Sheker]] page 558, Sefas Tamim 6:page 24 write that no other aveirah does the Torah use the words "to further" except for [[lying]] therefore one must be careful with this even when it would only appear to be a lie. The issur is not only not to say a lie but to further oneself from a lie (Niv Sefasayim page 10). </ref><br />
# The opinion of a few poskim is that this issur is talking about a person swearing in Bais Din,<ref>Ibn Ezra Shemot 23:7, see Orach Mesharim 9:footnote 1 in depth, Modanei [[Yom Tov]] 2:pages 463-464). Refer to Mesechtas [[Shavuos]] 30b. </ref> or if it might cause damage.<ref>Refer to Sefer Yeraim 235, Rambam Hilchos De’os 5:13, Derech Sicha 1:pages 306-307, 2:page 134. </ref> (According to this [[lying]] is permitted in many situations, see below), while most poskim<ref>Refer to Kovetz Bais Aron V’Yisroel 59:pages 70-75 in great depth. </ref> hold there is an issur even if the [[lying]] does not fall into the above categories.<ref>Refer to Semak 227, Shlah Shar Osios Shin, [[Chinuch]] Mitzvah 74, Reishis Chuchma Shar Hakedusha 12:60, Shulchan Aruch Y.D. 402:12, Aruch L’ner Mesechtas Yevamos 65b “ko sumro,” Sefas Tamim 1:page 7, 6:page 24, Chofetz chaim pesicha asei 13, 1:1:1, Chazzon Ish Emunah and Betachon 4:13:page 55, Tzitz Eliezer 15:12:2, Niv Sefasayim pages 2-3, 2:pages 1-4. Refer to Michtav M’Eliyahu 1:pages 94-96 who explains what [[lying]] and truth are. </ref><br />
<br />
==Listening to a lie==<br />
# One should not listen to a lie.<ref>[[Chinuch]] mitzvah 74, see [[Chinuch]] mitzvah 37, [[Chinuch]] mitzvah 74, Niv Sefasayim page 14. Refer to Minchas Elazar 3:18, Orach Mesharim 8:footnote 28, 11:6.</ref><br />
==As a joke==<br />
# One should not lie even if it is only for a joke.<ref>Mesilas Yesharim 11:page 80. </ref><br />
<br />
==To Prevent Sin==<br />
# It is permissible to lie in order to prevent another Jew from transgressing a sin. For instance to a person who is lax in certain prohibitions that a certain rav ruled that it is forbidden even if the rav never did. <ref> Magen Avraham 156:2 and Sefer Midvar [[Sheker]] Tirchak page 61 quoting the Orach Meisharim. Gemara Shabbat 115a supports this. Yesod Yosef (ch. 46) understands the gemara Pesachim 112a to mean that it is forbidden and a serious sin.</ref><br />
<br />
==To encourage a mitzva==<br />
# It is prohibited to call out large sums of money as a pledge during the appeal in a shul for an organization even though they have no intention of giving that money in order to encouarage other to give moves. <ref> minchat yitzchak 3:97 </ref> <br />
==To Avoid Chilul Hashem==<br />
# One is permitted to lie if it will to prevent a chilul Hashem, a desecration of Hashem's name. <ref> Mishpatei Hashalom 2: pg. 55 </ref> <br />
==Children==<br />
# One should teach children that [[lying]] is not allowed and one should stand guard on this.<ref>Pela Yoetz [[Sheker]] page 559, Sefas Tamim 6:page 24, Niv Sefasayim pages 124-125. </ref> One should not tell a child that you will give him something and then not fulfill your words, because doing so is teaching the child to lie.<ref>Mesechtas Succah 44b, see Yirmiyah 9:4, Rambam, Hilchos [[Shavuos]] 12:8, Pele Yoetz [[Sheker]]pg. 559, Orach Mesharim 9:2, [[Chinuch]] Yisroel 1:pages 306-307, Sefas Tamim 6:page 24, Modanei [[Yom Tov]] 2:pages 467-468, V’eim Lumo Michshal 2:page 239:12. Emes Koneh pages 72-74 in great depth. </ref> One who hears his children talking loshon hara, [[lying]] etc has a mitzvah to stop them from doing so.<ref>Mishna Brurah 443:3. The Orchos Rabbeinu 1:page 252.:12 says to only tell children true stories. </ref> One should try to avoid pretending to eat food in order to make the child eat as well since this will teach the child that not doing the truth is allowed.<ref>Refer to Emes Koneh page 40:footnote 10. </ref><br />
# Many times one is learning with a child and he comes to a point where if he says the real peshat it will not be tzniusdik. The question is if one is allowed to veer from the real peshat? The opinion of the poskim is that one should say the real peshat and nothing will happen to the child by doing so.<ref>Titen Emes L’Yaakov page 84 quoting the opinion of both Harav Elyashiv Shlita and Harav Shlomo Zalman Aurbach zt”l. </ref><br />
<br />
==How to Avoid Lying ==<br />
# One should not cling to a liar, and one should be very careful with this since the yetzer hara is always trying to catch us.<ref>Orchos Tzadikim Shar HaSheker. </ref> One who thinks of the word "Emes" and mentions it from his mouth many times will be prevented from saying a lie.<ref>Titen Emes L’Yaakov page 15:10.</ref> When one talks a lot it brings sin,<ref>Mesechtas Avos 1:17.</ref> therefore, if one avoids chatter he will not come to sin or to lie.<ref>Titen Emes L’Yaakov page 16:16. </ref> One should learn some Mussar, including the Orchos Tzadikim on the topic of [[sheker]].<ref>Orchos Rabbeinu 1page 252:13. See Chazzon Ish Emunah and Bitachon 4:14:pages 57-58. </ref> One should not ask someone something that he knows will cause the person to lie.<ref>Pela Yoetz [[Sheker]] page 559. </ref><br />
<br />
==Business==<br />
# Many times people do not tell the truth in business and this is not correct.<ref>Pela Yoetz [[Sheker]] page 559, Sefas Tamim 2:page 11. </ref> When it says one is supposed to be trustworthy in his business dealings<ref>Shulchan Aruch O.C. 156:1, see Kaf Ha’chaim 12-13. </ref> it does not means that you should not steal because if you do that you are a wicked person. Rather it means that you should not say a lie,<ref>Refer to Gra Mishlei 17:7. </ref> you should talk nicely and not get angry….<ref>Aruch Ha’shulchan 156:3. </ref><br />
<br />
==Writing ==<br />
# One who wrote a lie has nonetheless transgressed the issur of not [[lying]].<ref>Refer to Mesechtas Bava Basra Tosfas 94b “huchi,” Da’as Torah O.C. 156, Tzitz Eliezer 15:12:1. See Titen Emes L’Yaakov pages 82-84, Even Yisroel 9:166:7.</ref><br />
<br />
==Actions==<br />
# Even if one does not do any talking but from his actions it is obvious that he was saying a lie, then it is forbidden<ref>Refer to Mesechtas [[Shavuos]] 31a, Rashi “vkum.” </ref> (i.e. shaking his head to admit to something which is false).<br />
<br />
==When it is permitted to lie? ==<br />
# The Gemorah<ref>Mesechtas Bava Metziah 23b, Shulchan Aruch C.M. 262:21, Magen Avraham 156:2, Pri Megadim Eishel Avraham 156, Mishna Brurah 156:4, see Titen Emes L’Yaakov pages 41-59 in great depth. Some say this is only permitted once a year (Refer to Titen Emes L’Yaakov page 59). The Divrei Torah 2:67 says this Gemorah is talking about three areas where joking is done, starting off learning with a joke, [[Purim]], and Succos. </ref> says for three things one is permitted to lie.<ref>Refer to Titen Emes L’Yaakov page 48 if doing so is optional or a mitzvah. Refer to Ben Yehoyada Mesechtas Bava Metziah 23b pages 70-70b who says these three things are said in a way which can be interrupted as the truth as well. The Machtzis Ha’shekel 156 says some say it is a mitzvah while others say one is allowed to lie in the above situations. </ref> <br />
## [[Lying]] regarding a mesechta <br />
### If a person is fasting an individual fast for which he volunteered to fast, in order to preserve his humility it is permitted to lie in order to not to say one is fasting. However, it is also permitted to tell the truth as long as one's intent isn't to to publicize one's good deed. <ref>Magen Avraham 565:7 based on Gemara Ketubot 75b</ref><br />
## [[Lying]] regarding hilchos tznius. <br />
## [[Lying]] regarding a guest. There are different interpretations of what this means. Some say if a person asks you if you know a certain mesechtas one is allowed to say no since he is displaying humility.<ref>Rashi Bava Metziah 23b s.v. b’mesechtas. Refer to Niv Sefasayim 2, pages 35-37. </ref> If one asks you if you used the bed, you can answer no because of tznius.<ref>Rashi 23b “b’purya.” Refer to Tosfas “b’purya” Rambam Hilchos Gezeilah V’aveidah 14:13 and Rashba who have a different explanation of this. Refer to Igros Moshe C.M. 2:61:3. See Ben Yehoyada on Mesechtas Bava Metziah 23b for has a novel approach to what this question means. </ref> One may also avoid the truth for other middos as well.<ref>Niv Sefasayim page 58. </ref> Others say this means if one asks you on [[Purim]] if you know the difference between cursed Haman and boruch Mordechai you can say no.<ref>Maharsaha Chiddushei Agados Mesechtas Bava Metziah 23b “b’purya.” Refer to Titen Emes L’Yaakov page 52:26. See Moadim V’zemanim 6:109 who explains this opinion. </ref> One who is asked if his host treated him with respect can say no, in order that the host does not receive many unwanted guests.<ref>Rashi Mesechtas Bava Metziah 24a “b’ushpiza,” Tosfas Mesechtas Bava Metziah “b’ushpiza” Nemukei Yosef. Refer to Rambam Hilchos Gezeilah V’aveidah 14:13, Orchos Tzadikim Shar HaSheker. Shita M’keubetzes, Mieri Bav Metziah 23b. Some say this is all permitted because they are included in [[lying]] for peace (Titen Emes L’Yaakov page 43). The custom is always to say the food was good at a guest even if it was not, see Titen Emes L’Yaakov page 56:36. </ref> Others say when they ask someone a question on an inyun he can say he is learning a different inyun in order that they should not ask on the first inyun.<ref>Refer to Toras Chaim Mesechtas Bava Metziah 23b. </ref><br />
# In the permitted instances of [[lying]] this applies for an un-learned person as well.<ref>Titen Emes L’Yaakov page 69 quoting the opinion of Harav Chaim Kanievesky Shlita, see Derech Sicha 1:pages 306-307. </ref> Based on the above, one who is asked where he is holding in a certain mesechta can say the daf before the one where he is really holding if he does not know that current Gemorah, but does know the previous daf. The reason is since he may be embarrassed if he is asked the Gemorah that he does not know.<ref>Titen Emes L’Yaakov page 175. </ref> It is important to point out the heter to lie about a certain mesechta is only if one is being asked in order to be tested, but if one is asked a din etc then one has to say the halacha.<ref>Tosfos Mesechtas Bava Metziah 23b, see Niv Sefasayim pages 51-52. </ref><br />
# In any situation where it is permitted to lie it is proper to avoid doing so.<ref>Orchos Tzadikim Shar HaSheker (end), Koneh Emes page 70:3. Ben Yehoyada Mesechtas Bava Metziah 23b:page 70b writes that this is hinted to it the roshei teivos of the three above mentioned items. Ushpitza, Mesechtas, and Tashmish (tznius inyunim), in Hebrew spells Emes. </ref><br />
# Even in cases where it is permitted to do so, one should minimize the untruthfulness to only that which is absolutely necessary. Also, one should try to use wording that can be understood in two ways and avoid outright [[lying]]. <ref> Mishpitei Hashalom 2: pg. 57 </ref> <br />
# Based on the above, one is permitted to lie for humility, tznius and to avoid harm to one's friend.<ref>Refer to Lev Chaim 1:5, Torah She’bal Pe 21:page 90.</ref><br />
<br />
==Lying For a Purpose==<br />
# Aside from the above leniency, [[lying]] is permitted for a purpose in certain situations.<ref>Refer to Emes Koneh pages 33-34, Niv Sefasayim pages 42-43. </ref><br />
# One who is getting a ride from someone can say he is going to a close place even if he is not in order not to bother the driver.<ref>Emes Koneh page 50:footnote 31. Refer to Modanei Shlomo pages 150-151. </ref> So too one who sees his friend may miss his ride can say it is later than it is really in order to get the friend to make his ride.<ref>Opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Chuko Mamtakim 1:page 49:footnote 21. </ref><br />
# There is a discussion in the poskim if one is allowed to go collecting for a poor talmid chachum and say it is for hachnoses kallah because then the givers will give more money. <ref>Refer to Titen Emes L’Yaakov pages 71-73, Shevet Ha’Levi 2:119. One who is collecting for a poor chosson can say he is collecting for hachnoses kallah even if the kallah is not lacking money (opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Titen Emes L’Yaakov page 76). </ref> When this question arises one should consult with his Rav.<br />
# During an appeal one is not allowed to announce a larger donation than he is planning to give, even if the point is for others to give more money.<ref>Minchas Yitzchok 3:97:1. </ref><br />
# One who is shipping fragile objects such as [[matzah]] can write the word "glass" on the box in order that it should be dealt with properly. <ref>Opinions of Harav Elyashiv Shlita, Harav Fisher zt”l and Harav Chaim Kanievesky Shlita quoted in Titen Emes L’Yaakov pages 91-92. Mishpatei Hashalom 2: page 41 agrees but says it would be preferable to simply write fragile if that would suffice. Refer to Teshuvos V’hanhugos 2:523 how this applies to shipping a sefer Torah. </ref><br />
===For peace===<br />
# One is allowed to lie for the sake of peace.<ref>Mesechtas Yevamos 65b, Bava Metziah 87a, Shulchan Aruch C.M. 262:21, Rambam Hilchos Gezeilah V’aveida 14:13, Semak 227, Teshuvos Rama 11, Orchos Tzadikim Shar HaSheker, Rabbeinu Yonah Sharei Teshuva 3:181, Lev Chaim 1:5, Mishna Brurah 156:4, Chofetz Chaim chelek 2:1:8, Niv Sefasayim 2:pages 23-24, Derech Sicha 1:page 307. Some say it is only permitted if one is not hurting the other party by [[lying]] (Rabbeinu Yonah in Sharei Teshuva 3:181). Others say it is a mitzvah to lie for peace (Refer to Masechet Yevamos 65b, Ran Masechet Bava Metziah 23b, Niv Sefasayim 2:page 23, Modanei [[Yom Tov]] 2:pages 465-466). Some say [[lying]] for peace is only permitted if one will not make a different person lose out and he does not do it because he loves to lie (Refer to Niv Sefasayim pages 35-36). </ref> A proof to this is the fact that Hashem told Avraham a different story than actually took place between Hashem and Sarah.<ref>Refer to Bereishis 18:13. 21:7, see Bereishis 50:16, Rashi “avicha,” Titen Emes L’Yaakov pages 250-251 who explains the last source. </ref> Based on this one is allowed to lie to bring peace between husband and wife. <ref>Reishis Chuchma Shar Hakedusha 12:61.</ref><br />
# There is a discussion in the seforim if one is allowed to say a real lie for the sake of peace, or only to say something which can be interpreted as the truth as well.<ref>Refer to Titen Emes L’Yaakov pages 92-93 who brings the opinions. See Chofetz Chaim chelek 2:1:8, Niv Sefasayim page 33. </ref><br />
# There are poskim that are of the opinion that [[lying]] is only permitted for the sake of peace on something which already happened, but for an occurrence which did not yet happen one is not permitted to lie even if it is for peace.<ref>Refer to Sefer Chassidim 426, Magen Avrham O.C. 156:1, Shulchan Aruch Harav 2, Elya Rabbah 156:2, Da’as Torah 156, Mishna Brurah 156:4, Lev Chaim 1:5, see Rav Pealim C.M. 3:1. Many seem to question this premise (Refer to Emes Koneh page 76 in depth). </ref> However, the custom is to be lenient.<ref>Refer to Lev Chaim 1:5, Emes Koneh pg. 76, Niv Sefasayim 2:pages 17-22 in great depth. Refer to Chasam Sofer Lekutim 6:59, Cheshav Ha’efod 1:59. </ref><br />
# One should not be accustomed to lie for peace.<ref>Yam Shel Shlomo Mesechtas Yevomos 65b, Yad Eliyahu 62, see Niv Sefasayim pages 28-29. Refer to Lev Chaim 1:5. </ref><br />
# One is permitted to say the food is good even if it is not to prevent the host from [[cooking]] a different food if you told the truth about the food.<ref>Titen Emes L’Yaakov page 104. </ref><br />
# If children are fighting, and [[lying]] will bring peace between them it is permitted to do so.<ref>Opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Elyashiv Shlita quoted in Titen Emes L’Yaakov page 85, Niv Sefasayim opage 26. </ref><br />
# It is important to point out that when it is permitted to lie for peace one should not take it lightly and think that all cases are permitted one should really think if peace will be avoided by telling the truth.<ref>Refer to Niv Sefasayim page 26. See Torah L’shma 364:page 255 who says [[lying]] for peace is permitted if otherwise destruction would come about. </ref><br />
# One is permitted to tell friend he has no money to lend if he knows his friend will not pay back.<ref>Refer to Pischei Choshen Halvah 1:footnote 13:page 3. </ref> In addition, one can say to a collector I do not have money if he really does have since he means he does not have money for this collector.<ref>Derech Sicha 1:page 308, 2:page 140, V’ein Lumo Michshal 2:page 241:footnote *. </ref><br />
# One who is asked if he has a cigarette and he does not want to give one for whatever reason can say he does not have. The intention is that although he has but for this person he does not have.<ref>Opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Titen Emes L’Yaakov page 184, and in Chuko Mamtakim 1:page 49. </ref><br />
# When a woman goes to the mikvah it is not proper that anyone other than her husband know.<ref>Rama Y.D. 198:48. </ref> Therefore if a woman is asked where she is going and she is going to the mikvah she may say she is going to this and this place.<ref>Shevet Ha’kehusi 1:377, Titen Emes L’Yaakov pages 181-182. </ref><br />
# There is an opinion in the poskim who says if one is sleeping and someone wants to reach him, it can be said he is not home. The reason is because when one sleeps it is as if he is not present in the house.<ref>Shevet Ha’kehusi 3:326:page 279. The author of the Melamed L’hoel would go to sleep in the afternoon and tell his wife to tell people he is preparing for a shiur. It is permitted because through sleeping he was able to say the shiur with more clarity. Therefore, his sleeping was in a sense preparing for the shiur (Titen Emes L’Yaakov:page 108). </ref><br />
<br />
==For Privacy==<br />
# A woman who is asked if she is pregnant may say she is not in order for people not to know her private business.<ref>Emes Koneh page 49:footnote 26, V’ein Lumo Michshal 2:page 71, Mishpitei Hashalom 2 pg. 55</ref><br />
==Avoiding Embarrassment==<br />
# One is permitted to lie in order for one's friend to avoid being embarrassed.<ref>Rambam Hilchos Gezeilah V’aveidah 14:13, Lev Chaim 1:5, Titen Emes L’Yaakov pages 97-99. Refer to Shevet Ha’Levi 5:2. Refer to Masechet Berochos 43b, Rashi “v’lo hiy,” Masechet Eruvin 53b, Sanhedrin 11a, Menochos 67b, Rashi Mesechet Avodah Zarah 58a “dumi,” Tosfos Avodah Zarah 58a “ikloah,” Da’as Torah 156. </ref><br />
# Similarly, it is sometimes permitted to lie to avoid personal embarrassment.<ref>The Gemara has numerous stories in which there is some white lie to protect being embarrassed.<br />
# The Gemara Yevamot 77a states that if a rabbi says a halachic testimony before an occurrence happened it is accepted but if he says it afterwards then it isn't accepted. Tosfot s.v. im explains that we don't accept the testimony if he is personally involved and stands to benefit. <br />
# The Gemara Brachot 43b relates a story in which Rav Papa fabricated a testimony from Rava to substantiate his actions so that he wouldn't be embarrassed with what he did incorrectly (Rashi s.v. velo). Magen Giborim 216:5 offers an nuanced interpretation in which Rav Papa didn't make up any testimony. [https://www.yutorah.org/sidebar/lecture.cfm/897195/rabbi-hershel-schachter/berachos-86-43b-44b-lying-to-cover-up-mistakes-talking-to-women-in-public-late-to-shul-tuna-fish-kashrus-al-haetz-al-ha-adamah-making-up-brachos/ Rav Schachter (Brachot Shiur 86 min 4)] said that it is scandalous to learn the gemara like Rashi that a rabbi can sometimes lie to save embarrassment and that's why some rishonim disagree. On that Gemara Brachot the Gilyon Hashas points out a Gemara Yerushalmi Nazir 7:1 33b which relates a story in which a student Gavila made up a testimony of what his teacher Rav Acha said and when it was found out that he mistakenly extrapolated and misquoted his teacher, Rav Acha flogged him. That certainly indicates that it is a serious offense to misquote someone. So why was Rav Papa permitted to do what he did? <br />
# Also, the Gemara Chullin 111b has a story in which Shmuel seems to have fabricated a story about Rav to convince Rabbi Elazar of his opinion and later Rav denies it. The Maharalbach (Chief Rabbi of Yerushalayim from 1525 until 1545) responsa 121 was very troubled by this gemara and that explained that Shmuel didn't actually make up a story and he was just misunderstood or that he did but he just meant that he was sure that the story could have happened so he said it as though it happened. See Ketav Sofer YD 77 was similarly bothered. <br />
# Also, the Gemara Avoda Zara 58a records a story in which Rava altered what he actually said originally to saved being embarrassed by his original mistaken ruling.<br />
## (Also, Eruvin 51a tells a story in which Rav Yosef made up a statement of Rabbi Yosi to support his point, however, there he knew he was right and no one argued with him, and he just said quoted someone great so that Rabba would listen to him. <br />
## The same is true of Gemara Shabbat 115a in which Rabba made up a statement of Rabbi Yochanan so that people would listen to him. <br />
## See Nazir 59b in which Rabbi Yehoshua asked a question to Ben Zoma based on unsubstantiated assumptions in order to gain clarity of the subject. The gemara explains that he did so to teach everyone that a person shouldn't be embarrassed to ask questions.) <br />
* The [http://www.hebrewbooks.org/pdfpager.aspx?req=42573&st=&pgnum=552 Maharalbach (Kuntres Hasemicha 279a)] infers from the Gemara's that a rabbi can sometimes lie to avoid being embarrassed and denigrating the respect of Torah. He says that specifically when a person did an action and is publicly embarrassed is there a concern of him lying but if he just said something privately we're not concerned. <br />
# Gemara Zevachim 94a records a story in which Rava made a public ruling and after realizing his mistake made another public announcement and declared publicly what I previously stated was incorrect. <br />
# The Gemara Zevachim 101a explains that in the argument between Aharon and Moshe, Moshe's conclusion (Vayikra 10:20) wasn't merely to say that Aharon was right but that he was very humble and admitted that he hear from Hashem what Aharon said and he forgot.<br />
</ref> If a bochur who went on a date is asked where were you last night he does not have to say the truth if he is embarrassed.<ref>Opinion of Harav Elyashiv Shlita quoted in Titen Emes L’Yaakov page 102. </ref> You can also say I had to take care of something.<br />
# If a woman miscarried and now gave birth to a boy one does not have to say the truth if he is asked will there be a [[pidyon haben]]? However, he can say she is a bas Kohen, or Levi in which case there is no [[pidyon haben]]. <ref>Titen Emes L’Yaakov page 102. </ref><br />
# One who is doing kiruv may say he did the sin as well in order to lessen the embarrassment of his students.<ref>Emes Koneh page 39:footnote 9. </ref><br />
# Many ba'alei [[teshuva]] who are asked what they did in their youth lie about it and this is permitted since it is embarrassing to them.<ref>Emes Koneh page 43:footnote 16, see Igros Moshe E.H. 4:47. </ref><br />
# One who is not up to par and does not want others to know about it may say he is doing fine when asked how he is feeling.<ref>Emes Koneh page 43:footnote 16. </ref><br />
<br />
==Collector at Door==<br />
# It is a very common occurrence for a collector to knock on the door and wish to speak with the ba'al habayis to receive money. Many times the parent will tell the child tell the person I am not home. Is this permitted according to the halacha? (against [[lying]])? The poskim say that telling the person the ba'al habayis is not home is permitted because of shalom. It is not the business of the collector to know what is going on in the house. If he tells him he does not want to see him now it will make the collector angry, therefore [[lying]] is permitted.<ref>Opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Elyashiv Shlita quoted in Titen Emes L’Yaakov page 107. Others argue with this (opinion of Harav Wonser Shlita Titen Emes L’Yaakov:page 108). </ref> In any case one should not tell a child to say one is not home because it is not good [[chinuch]].<ref>Titen Emes L’Yaakov page 108. </ref><br />
<br />
==Revealing Secrets ==<br />
# It is very common for a person holding in a shidduch and is about to get engaged, to tell his friend not to say anything about it to other people. If he is asked by someone else if it is true, that so and so is getting engaged can one lie? The poskim are of the opinion that he may not tell and he should say I do not know.<ref>Opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Elyashiv Shlita quoted in Titen Emes L’Yaakov page 108. </ref><br />
<br />
==Parents==<br />
# If one's father asks you who told you to do this and this and if you say your mother it will make your father upset you can lie and say someone else told you.<ref>Sefer Chassidim 336:pages 254-255. </ref><br />
<br />
==Wealth==<br />
# One who is asked is it true that you have a lot of money? can say no, if he is concerned of ayin hara and does not want other people to become jealous.<ref>Mishpitei Hashalom 2: pg. 55, Opinion of Harav Elyashiv Shlita quoted in Titen Emes L’Yaakov page 111. Refer to there where he brings proof to this. </ref><br />
<br />
==Candle Lighting==<br />
# If a woman asks her husband how much time is left until [[Shabbos]]? he may say there is less time remaining until [[Shabbos]] so that she will be ready early. However, this is only when a woman is running late because she is lazy. If it will casue her pain it should not be done.<ref>Opinion of Harav Elyashiv Shlita quoted in Titen Emes L’Yaakov page 125. </ref><br />
<br />
==Broke a Utensil==<br />
# If a utensil broke and blaming it on a child<ref>Refer to Rashi Sefer Bereishis 30:23.</ref> (who does not understand, since otherwise it would not be good [[chinuch]] to lie) would make peace of the situation, then doing so is permitted.<ref>Titen Emes L’Yaakov page 125. </ref>.<br />
<br />
==Refraining from Issur==<br />
# In order to prevent someone from doing an issur one is allowed to say a name of an odom gadol (that he will listen to) who said it is ossur, even if the odom gadol did not say it.<ref>Refer to Rashi Mesechtas Pesachim 112a “hitla,” Orach Mesharim 9:6. </ref> The same is true to lie in order to avoid eating something which is ossur, i.e. to say you are fasting.<ref>Kaf Ha’chaim 565:36. </ref><br />
<br />
==Kallah ==<br />
# There is a dispute if one is supposed to say to the chosson the kallah looks nice even if she does not.<ref>Masechet Kesubos 17a, Semak 227, Rabbeinu Yona Sharei Teshuva 3:181, Orchos Tzadikim Shar HaSheker, see Titen Emes L’Yaakov pages 175-176 who explains the dispute see also page 100-101. Also see Niv Sefasayim 2:pages 4-9 in great depth, and Torah She’bal Pe 21:pages 92-94. Refer to Ben Yehoyada in Mesechtas Kesubos 16:page 67 and Yismach Lev 1:page 170. </ref> L'maseh, one is permitted to say a kallah looks beautiful even if she does not. The reason is in order that her chosson should love her.<ref>Mesechtas Kesubos 17a. See Tosfas “kallah,” Rashba, Shita Mekubetzes, Shulchan Aruch E.H. 65:1, Chasam Sofer Mesechet Kesubos 17a </ref> Some say this is based on the heter to lie because of peace.<ref>Ritvah Masechet Kesubos 17a Refer to Maharsha Mesechtas Kesubos 16b “ketzad.” </ref> Others say because even if one says she is beautiful when she is not it can be going on her actions.<ref>Bais Shbmuel E.H. 65:2, Prisha 1, Aruch Ha’shulchan 65:1. See Shevet Ha’Levi 5:2. </ref> The same is true for one whose child is not pretty; he may say he is beautiful.<ref>Emes Koneh page 37:footnote 5, Titen Emes L’Yaakov page 224 quoting the opinion of Harav Shlomo Zalman Aurbach zt”l. </ref><br />
<br />
==A Bought Item==<br />
One may tell a person the object he bought is nice (if he was asked) even if it is not nice.<ref>Masechet Kesubos 17a. </ref> The reason is because one is supposed to be well liked among the world.<ref>Masechet Kesubos 17a, Chofetz Chaim chelek 2:9:12:2, Be’er Mayim Chaim 34. Refer to Shita Mekubetzes Masechet Kesubos 17a. </ref><br />
<br />
==Learning==<br />
# A rebbe who sees a student who is not learning, can tell him "you have the ability to learn better" even if the rebbe knows he does not, if it is done in order for the student to be more learned.<ref>Niv Sefasayim page 48. </ref><br />
<br />
==Cheering Up Someone==<br />
# One may lie to someone who is broken hearted if doing so will cheer him up.<ref>Emes Koneh page 37:5. </ref> For example, if one is in pain because he has no money one can say to his friend I do not either have money even if he really does.<ref>Niv Sefasayim page 73. </ref><br />
<br />
==Calling Someone Son or Brother ==<br />
# One is allowed to call someone his son or bother even if he is not his son or brother. The reason is because even one's students are his sons and all Jews are brothers.<ref>Orach Mesharim 9:10:footnote 12, Niv Sefasayim page 121. </ref><br />
<br />
==Calling One's Son-in-Law a Son etc.==<br />
# It is very common after a couple gets married for the new father-in-law to call the son-in-law a son or daughter. This is not considered a lie because a son-in-law or daughter-in-law is really like one's own child.<ref>Refer to Titen Emes L’Yaakov page 143, Niv Sefasayim page 121, Rashi Sefer Bereishi 37:35 “v’kol,” Rashi in Mesechtas [[Shabbos]] 23b “nufek.” </ref> The same is true for the son-in-law to call his in-law by Ma or Ta.<ref>Niv Sefasayim page 121. </ref> Nonetheless, one should not do this in front of his parents.<br />
<br />
==Exaggerating==<br />
# One is permitted to exaggerate and it is not considered [[lying]], since one is not making his friend make a mistake because of it, and we do find some places<ref>Refer to Mesechtas Eruvin 2b, Mesechtas Beitzah 4a.</ref> that the Gemorah says exaggerating was done.<ref>Orach Mesharim 9:11:footnote 13, Opinion of Harav shlomo Zalman Aurbach zt”l quoted in Titen Emes L’Yaakov page 174, Opinion of Harav Chaim Kanievesky Shlita quoted in Titen Emes L’Yaakov pages 173-174 (only if it is obvious that one is exaggerating). Refer to Mesechtas Eruvin 2b, Mesechtas Beitzah 4a, Mesechtas Chullin 90b, Rashi “guzma,” Rama Y.D. 236:5, Taz 10. </ref><br />
# Someone who is asked how much something was can say it was $2000 when in reality it was $1533 since it is close to $2000.<ref>Refer to Mesechtas Kiddushin 12a, Titen Emes L’Yaakov page 178. </ref><br />
# Based on this one would be permitted lie to make other people happy if no one is getting fooled because of it.<ref>Emes Koneh page 17:9, Niv Sefasayim page 130. </ref><br />
# In addition, one who is asked the time can say it is 1:00pm even if it is 12:58pm.<ref>Refer to Emes Koneh page 83:footnote 3, Titen Emes L’Yaakov page 223. </ref><br />
# Writing on an invitation the chupah will be at 7:30pm even though it will not be until 8:30pm is not a lie since all know that these events do not start on time.<ref>Titen Emes L’Yaakov pages 261-262. So too other areas which are known that people exaggerate (Sheilas Rav page 43:5). Bediuk (written on invitations) stands for “Bis Da Yiddin Velien Kimmon” As long as the Yiddin will come (Harav Yisroel Belsky Shlita). </ref><br />
<br />
==Eulogy==<br />
# Many times one can find himself at a levaya r"l and the speaker is saying middos etc. which all present know the deceased did not have, is this permitted or considered [[lying]]? The poskim say doing so is permitted as long as one does not go overboard with attributes that were non-existent.<ref>Tur Y.D. 344, Shulchan Aruch Y.D. 344:1. Refer to Titen Emes L’Yaakov pages 126-131 in great depth. Refer to Chuko Mamtakim 1:page 47. The Taz Y.D. 344:2 explains it is permitted because if the deceased would have had the opportunity to do the chessed to the next level he would have done so, so we say it about him even if he did not do it. </ref> <br />
Some say based on this is if one is asked about a boy who is a masmid for a shidduch if he is a masmid, you can say he is and he learns this many hours even if he does not, since if he was able to he would learn that many hours <ref> Titen Emes L’Yaakov page 130. </ref> Others explain that although we saw or knew the deceased did a certain action we add to it because who really knows how much he did and chances are he did more than we know of.<ref>Aruch Ha’shulchan Y.D. 344:6. </ref><br />
<br />
==Yeshiva==<br />
# It is absolutely forbidden to lie to the government and say that there are more students in the Yeshiva than there really are in order to receive more benefits from them.<ref>Igros Moshe C.M. 2:29. </ref><br />
<br />
==Imitating==<br />
# A common occurrence is for a person to dress up as a poor person in order to collect more money, is this permitted or is considered as if he is not coming off as being truthful? The Mishnah in Mesechtas Peah <ref>8:9 </ref> says if one is not missing a limb or blind etc. and he makes himself as such he will not leave this world without becoming the thing which he imitated. The opinion of the Maharsha<ref>Masechet Peah 8:9. </ref> is that this is talking about a person who is poor and he needs money so he does certain actions to make others have mercy on him. Others seem to say that this is referring to someone who does not need money and he makes believe that he does.<ref>Refer to Mesechtas Kesubos 68a, Rambam Hilchos Matnas Aniyim 10:19, Shulchan Aruch Y.D. 255:2, Meiri Mesechtas Kesubos 68a.</ref><br />
# Some say if a person is poor than doing the above is permitted,<ref>Opinion of Harav Fisher zt”l quoted in Titen Emes L’Yaakov page 162. </ref> while other do not agree with this premise.<ref>Opinion of Harav Chaim Kanievesky Shlita quoted in Titen Emes L’Yaakov pg. 162. Refer to Teshuvos V’hanhugos 4:216. </ref><br />
==Fasting ==<br />
# If an individual is fasting (not on a public fast day) and he is asked if he is fasting, it is proper for him to say he is not fasting in order not to show off before others.<ref>Refer to Taz O.C. 565:6, Magen Avraham 7, Kaf Ha’chaim 565:34. Refer to Lev Chaim 1:5. </ref><br />
==Shidduch==<br />
# It is very common for one to be informed of a shidduch and if it is not for him, he says he is "busy." Is this permitted even if he is not busy but does not want the girl to feel bad that he really is saying no? One is permitted to do so since otherwise it would be embarrassing to the girl to know that the boy said no to her.<ref>Titen Emes L’Yaakov page 167, Emes Koneh page 55:footnote 45. Refer to Mesechtas Berochos 43b, Rashi “v’lo hiy.” </ref><br />
<br />
==Lying about Age ==<br />
# A question arises if one is permitted to tell a shadchan he or she is younger than their age in order to facilitate a shidduch.<ref>Refer to Titen Emes L’Yaakov pages 121-124 on this inyun. </ref> There are poskim who say if one of the sides is already looking for a shidduch and is having a hard time finding one then he or she may lie about their age.<ref>Opinion of Harav Fisher zt”l quoted in Titen Emes L’Yaakov page 122.</ref> Harav Elyashiv Shlita says that one who is twenty can say he is nineteen.<ref>Quoted in Titen Emes L’Yaakov page 122. The Steipler zt”l said that in general the husband should not be more than ten years older than the wife (Orchos Rabbeinu 1:page 268:23).</ref> When this question arises one should discuss it with his Rav.<br />
<br />
==Surprise Party==<br />
# Many times one is interested in making a surprise party for someone but can not get him to the party by telling him the truth, therefore, a lie is said in order to get him to the part without him knowing the real reason why he is going. One is not allowed to do so since it is an outright lie.<ref>Opinion of Harav Fisher zt”l quoted in Titen Emes L’Yaakov page 176. </ref><br />
<br />
==Airport==<br />
# When traveling on an airplane one is asked beforehand if he packed everything and if there are any packages that you may have received from others. One is allowed to answer that he did not receive any packages from others even if he knows there is a package from his friend in the suitcase. The reason why doing so is permitted is because the point of the question is to inquire if there are any "suspicious" objects onboard. Since the passenger knows that there are no such items in his suitcase he may say that there are no packages from anyone inside.<ref>Titen Emes L’Yaakov pages 265-266. </ref><br />
<br />
==Torah==<br />
# When one is telling you a davar Torah which you heard already, you may make believe that you never heard it even if you did.<ref>Emes Koneh page 40:footnote 10, Titen Emes L’Yaakov page 223 quoting the opinion of Harav Shlomo Zalman Aurbach zt”l. </ref><br />
==Honoring Parents==<br />
# It is permitted to lie in order for one to respect his parents.<ref>Titen Emes L’Yaakov page 207. </ref><br />
==Telling of a Deceased Relative==<br />
# One who is sick and if he is told that a relative of his has died, he will r'l also die, then one does not tell him the bad news.<ref>Mesechtas Moed Kotton 26b, Rambam Hilchos Avel 8:4, Tur Y.D. 337, Shulchan Aruch Y.D. 337:1, Levush 1, Aruch Ha’shulchan 1, </ref> This is true even if the sick person asks for the reason that the family member etc has died.<br />
==Title of Rav==<br />
# The opinion of Harav Elchonon Wasserman zt"l was that one should not be called "Rav" unless he is a Rav of a Shul, posek, or a Rosh Yeshiva.<ref>Titen Emes L’Yaakov page 34:64, Niv Sefasayim pages 117-118 in depth. See Titen Emes L’Yaakov page 198. </ref> However, today, the custom is to be lenient with this.<ref>Opinion of Harav Shlomo Zalman Auerbach zt”l quoted in Titen Emes L’Yaakov pg. 198 and Chuko Mamtakim 1:page 45. Refer to Zecher Yehusef O.C. 70:page 184. </ref> Accordingly, even one who did not get semicha may be called Rav or Rabbi. <br />
<br />
==Links==<br />
[http://www.yutorah.org/lectures/lecture.cfm/747711/Rabbi_Aryeh_Lebowitz/Case_Studies_in_Lying Case Studies in Lying] by Rabbi Aryeh Lebowitz<br />
==Credits==<br />
# Special thanks to Rabbi Moishe Dovid Lebovits Rabbinical Administrator for KOF-K Kosher Supervision and author of Halachically Speaking for this article. To reach the author please email mlebovits@kof-k.org.<br />
<br />
==Sources==<br />
<references/><br />
[[Category:Between Man And His Fellow]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Halachos_of_Marketing&diff=23250Halachos of Marketing2019-07-02T01:31:51Z<p>Jeremypurow: /* Superlatives */</p>
<hr />
<div>==Telemarketing==<br />
<br />
#A telemarketer who as a desperate gesture insults the consumer is in violation of onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Calling at an inconvenient time such as dinner time (all the more so in the middle of the night) such that the consumer will interrupt his dinner to pick up the phone is a violation of onat devarim. Furthermore, the telemarketer who tries to convince consumers who aren't interested to buy the product are in violation of lo tachmod and lo titaveh of the consumer's money.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 11-12</ref><br />
#Negotiating for a discount isn't lo tachmod or lo titaveh since the seller is willing to sell it at the right price and setting a price isn't a final decision rejecting the offer. However, if the seller says he is convinced of the price and isn't willing to lower it, negotiating or convincing that resort to empathy or emotion or the like are a violation of lo tachmod.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 9-10</ref><br />
#Soliciting for a charitable cause even using persuasive tactics isn't a violation of lo tachmod or lo titaveh since you are helping them fulfill a mitzvah. However, persisting and pestering a potential donor are onat devarim.<ref>Tradition 38:3 2004 article by Rabbi Aaron Levine p. 13</ref><br />
<br />
==False Advertising==<br />
<br />
# <br />
<br />
===Superlatives===<br />
<br />
# One is not allowed to use superlatives to present a product if the superlative will likely deceive a reasonable person.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 76-77</ref><br />
# It is one's responsibility to gather relevant information on products one intends to buy.<ref>Economic Public Policy and Jewish Law by Rabbi Aaron Levine 1993 p. 77</ref><br />
<br />
===Generalizations===<br />
===Misleading Terminology===<br />
<br />
==Presenting the Good without Mentioning the Bad==<br />
==Overcharging in Comparison to the Market==<br />
==Unethical Competitive Practices==<br />
===Undercutting the Competition===<br />
===Monopolies===<br />
==Overcharging for a Staple Item==<br />
<br />
==Sources==<br />
<references /><br />
[[Category: Business Halacha]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Using_Work_Time_For_Personal_Endeavors&diff=23204Using Work Time For Personal Endeavors2019-06-28T00:11:03Z<p>Jeremypurow: JP</p>
<hr />
<div>[[Image:Break_from_work.jpg|250px|right]]<br />
One must dedicate maximum efforts and strengths towards completing the tasks which one was hired for.<ref>Rambam Hilchos Sechirut 13:7 explains that just as an employer has to be careful not to steal from his worker, so too his worker must be stringent upon himself not to waste time. He is obligated to work ''B’Kol Kocho'', with all his strength, just like Yaakov Avinu did when working for Lavan (Bereishit 31:6). One who is careful to work stringently and honestly will even reap great reward in this world, as the Pasuk says that Yaakov was rewarded in this world and the world to come (Bereishit 30:43).</ref><br />
==Working with Integrity==<br />
<br />
#One must be exceedingly careful to maximize one’s work hours only for work-related matters and limit the amount of time dedicated towards personal matters.<ref>Mishnah Bava Metzia 7:4, Shulchan Aruch C.M. 337:20</ref><br />
#The performance of one’s job in a faithful manner is exceedingly commendable.<ref>Aruch Hashulchan C.M. 331:3</ref><br />
<br />
==Time and Place==<br />
<br />
#Having said that, in modern work environments different employers have different implicit and explicit agreements with their employees regarding work-time allocation (lunch break, taking a walk, checking personal emails, making personal phone calls etc). One should be very stringent to utilize work-time properly, and consider the general practice of the place and time period.<ref>Mishna Bava Metzia 7:1</ref><br />
<br />
==Off Hours and Night Jobs==<br />
<br />
#One may not take a night job or stay up at night because in doing so one will inevitably hurt one's ability to work properly the next day.<ref>See Pitchei Choshen Sechirut 7:11 in footnote who comments that taking a night job is only forbidden as a permanent job but doing a side job on occasion is permitted if it doesn't impede one's normal productivity. Dinei Avoda by Rabbi Shalom Warhavtig v. 1 p. 331 writes that taking a part time night job is permitted if it doesn't impede a person from doing another job normally since in the days of the gemara they were discussing a day job from sunrise to sunset, in which case taking a night job would very likely hurt one's ability the next day. Dinei Avoda is cited by Rabbi Aaron Levine in Economic Morality and Jewish Law p. 57.</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Business Halacha]]</div>Jeremypurowhttps://halachipedia.com/index.php?title=Using_Work_Time_For_Personal_Endeavors&diff=23195Using Work Time For Personal Endeavors2019-06-27T01:31:24Z<p>Jeremypurow: JP</p>
<hr />
<div>One must be exceedingly careful to maximize one’s work hours only for work-related matters and limit the amount of time dedicated towards personal matters.<ref>Bava Metzia 7:4</ref> One must dedicate maximum efforts and strengths towards completing the tasks which one was hired for.<ref>Rambam 13:7 explains that just as an employer has to be careful not to steal from his worker, so too his worker must be stringent upon himself not to waste time. He is obligated to work ''B’Kol Kocho'', with all his strength, just like Yaakov Avinu did when working for Lavan (Bereishit 31:6). One who is careful to work stringently and honestly will even reap great reward in this world, as the Pasuk says that Yaakov was rewarded in this world and the world to come (Bereishit 30:43).</ref><ref>Shulchan Aruch C.M. 337:20</ref> The performance of one’s job in a faithful manner is exceedingly commendable.<ref>Aruch Hashulchan C.M. 331:3</ref><br />
<br />
Having said that, in modern work environments different employers have different implicit and explicit agreements with their employees regarding work-time allocation (lunch break, taking a walk, checking personal emails, making personal phone calls etc). One should be very stringent to utilize work-time properly, and consider the general practice of the place and time period.<ref>Mishna Bava Metzia 7:1</ref></div>Jeremypurow