Inappropriate Staring at the Opposite Gender: Difference between revisions
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* Chashukei Chemed b”b 57b quotes a gadol hador who said that if there's another path but it is just longer than the first it it is considered as though there isn't another path. Nonetheless, he would only rely upon this not frequently but not if there is an ongoing circumstance. Therefore, he writes that if one bank has tellers who aren't dressed appropriately and another bank has tellers who are dressed appropriately one should use the bank that has tellers who are dressed appropriately even if it involves a longer travel.</ref> | * Chashukei Chemed b”b 57b quotes a gadol hador who said that if there's another path but it is just longer than the first it it is considered as though there isn't another path. Nonetheless, he would only rely upon this not frequently but not if there is an ongoing circumstance. Therefore, he writes that if one bank has tellers who aren't dressed appropriately and another bank has tellers who are dressed appropriately one should use the bank that has tellers who are dressed appropriately even if it involves a longer travel.</ref> | ||
## Even when this is permitted there is a pious practice in such a case to shun one's eyes from looking at any woman inappropriately dressed.<ref>Gemara Bava Batra 57b</ref> | ## Even when this is permitted there is a pious practice in such a case to shun one's eyes from looking at any woman inappropriately dressed.<ref>Gemara Bava Batra 57b</ref> | ||
## Therefore, an obvious conclusion is that it is forbidden for a man to go to a beach where | ## Therefore, an obvious conclusion is that it is forbidden for a man to go to a beach where women are dressed inappropriately.<ref>Igrot Moshe 1:56 writes that it is forbidden for a man to go to the beach because woman are inappropriately dressed there. As a conclusion of the gemara Bava Batra 57b, if he is sick and the doctor recommends for his health to go to the beach to get better it is still forbidden to go there if it is possible to find another beach where women aren't there or a time when women aren't there.</ref> | ||
# Certainly this leniency applies to someone who knows that he won't come to inappropriate thoughts (hirhur) because of his seeing inappropriately dressed woman on his way to work, but can also apply to someone who thinks that it is likely that he won't come to such thoughts. However, someone who thinks that he will certainly come to inappropriate thoughts there it isn't clear that it is permitted.<ref>Igrot Moshe EH 1:56. He explains that the leniency to go on a path where there are immodestly dressed women if there's no other option even though it is a negative commandment not to have hirhurim is because either it isn't certain that from seeing the immodest women one will have hirhurim or because hirhurim are only really prohibited in that they lead to bitul zera, which isn't automatic. Therefore, even though all hirhurim are forbidden and looking an | # Certainly this leniency applies to someone who knows that he won't come to inappropriate thoughts (hirhur) because of his seeing inappropriately dressed woman on his way to work, but can also apply to someone who thinks that it is likely that he won't come to such thoughts. However, someone who thinks that he will certainly come to inappropriate thoughts there it isn't clear that it is permitted.<ref>Igrot Moshe EH 1:56. He explains that the leniency to go on a path where there are immodestly dressed women if there's no other option even though it is a negative commandment not to have hirhurim is because either it isn't certain that from seeing the immodest women one will have hirhurim or because hirhurim are only really prohibited in that they lead to bitul zera, which isn't automatic. (See also Chut Shani EH 21:1 p. 36-7, cited by [http://ph.yhb.org.il/plus/14-04-06/]) Therefore, even though all hirhurim are forbidden and looking an inappropriately dressed woman is completely forbidden, when there is a need it is permitted to rely on the effort one will make not to look and not have a hirhur. He concludes that for someone who thinks that it is likely that he can not have hirhurim it is permitted for him to travel on that path if there's a need and there's no other path. | ||
* The Chafetz Chaim (Lashon Hara 6:14, cited by Chashukei Chemed b”b 57b) asks why it is forbidden to take the path with the immodestly dressed woman if there's another path since one didn't intend to benefit from the inappropriate images based on the principle of dvar sheino mitchaven (see Pesachim 25b). He answers that hirhurim are more serious than other prohibitions. </ref> | * The Chafetz Chaim (Lashon Hara 6:14, cited by Chashukei Chemed b”b 57b) asks why it is forbidden to take the path with the immodestly dressed woman if there's another path since one didn't intend to benefit from the inappropriate images based on the principle of dvar sheino mitchaven (see Pesachim 25b). He answers that hirhurim are more serious than other prohibitions. </ref> | ||
