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Marit Ayin/Suspicious actions: Difference between revisions
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Mar'is Ha'ayin is the Halachik concept that certain actions, which should be permitted, are prohibited merely because other people could mistake what one is doing for something else that is prohibited, causing them to think that it is permissible or to view one negatively. | Mar'is Ha'ayin is the Halachik concept that certain actions, which should be permitted, are prohibited merely because other people could mistake what one is doing for something else that is prohibited, causing them to think that it is permissible or to view one negatively. | ||
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# Based on the above, one would be able to eat kosher products which are meant to serve as a replica of the real non-kosher food,<ref>Opinion of Harav Chaim Kanievesky Shlita quoted in Journal of Halacha and Contemporary Society 50:page 107. Refer to an article by Harav Matisyahu Solomon Shlita in the Jewish Observer January 2004 page 8 who argues. </ref> such as surimi. Some were not so happy with the fact that it says "shrimp" on the bag,<ref>Refer to Journal of Halacha and Contemporary Society 50:pages 102, 103, 105. </ref> but the custom of many is to be lenient with this.<ref>Harav Yisroel Belsky Shlita. </ref> | # Based on the above, one would be able to eat kosher products which are meant to serve as a replica of the real non-kosher food,<ref>Opinion of Harav Chaim Kanievesky Shlita quoted in Journal of Halacha and Contemporary Society 50:page 107. Refer to an article by Harav Matisyahu Solomon Shlita in the Jewish Observer January 2004 page 8 who argues. </ref> such as surimi. Some were not so happy with the fact that it says "shrimp" on the bag,<ref>Refer to Journal of Halacha and Contemporary Society 50:pages 102, 103, 105. </ref> but the custom of many is to be lenient with this.<ref>Harav Yisroel Belsky Shlita. </ref> | ||
==Milk from Almonds == | ==Milk from Almonds == | ||
# The Rama<ref>Y.D. 87:3, Chochmas Adom 40:3, Aruch Hashulchan 16. Refer to Rashba 3:257. </ref> says one who drinks milk made from almonds (pareve) in the same meal as animal meat should place some of the almonds next to him so there will be no concern of maris ayin.<ref>See Mishpatei U’ziel 1:17. </ref> Some say one should do so even when eating chicken.<ref>Shach 6, Taz 4, Be’er Sheva 17, Rav Poalim O.C. 3:11, Aprakasisa Deyana 1:117, Aruch Hashulchan 16, Yechaveh Daas 3:59. </ref> | # The Rama<ref>Y.D. 87:3, Chochmas Adom 40:3, Aruch Hashulchan 16. Refer to Rashba 3:257 who writes that it is forbidden to have human milk with meat because of suspicion of having meat and milk. However, he says that in a mixture it is nullified and permitted.</ref> says one who drinks milk made from almonds (pareve) in the same meal as animal meat should place some of the almonds next to him so there will be no concern of maris ayin.<ref>See Mishpatei U’ziel 1:17. </ref> Some say one should do so even when eating chicken.<ref>Shach 87:6, Taz 87:4, Be’er Sheva 17, Rav Poalim O.C. 3:11, Aprakasisa Deyana 1:117, Aruch Hashulchan 87:16, Yechaveh Daas 3:59. </ref> | ||
# However, if this is not possible, one may still eat the meat (or chicken) and pareve milk together.<ref>Taz Y.D. 87:4, Mishbetzes Zehav 4, see Shach 6, Sifsei Daas 6. | # However, if this is not possible, some say that one may still eat the meat (or chicken) and pareve milk together.<ref>Taz Y.D. 87:4, Mishbetzes Zehav 4, see Shach 6, Sifsei Daas 6. Refer to Be’er Heitiv 87:6 who says one always has to put out the almonds (see Divrei Yatziv Lekutim 68). </ref> Some argue that it is forbidden unless a person is sick and needs to eat it. <ref>Rabbi Akiva Eiger on Taz 87:4, Badei Hashulchan 87:43</ref> | ||
## Some say the whole concern of maris ayin in this regard is by a big meal, but if one is eating these foods at home there is no need to place the almonds on the table.<ref>Pischei Teshuva 87:10. </ref> | |||
==Pareve Creamer == | ==Pareve Creamer == | ||
# The custom is that using pareve milk is permitted for a number of reasons. Eating chicken with almond milk was not part of the gezeirah. Therefore we should not be adding concerns of maris ayin which are not mentioned in the Gemorah.<ref>Refer to Devar Shmuel 92:page 40. </ref> Furthermore, pareve milk is so common<ref>Refer to Machzik Beracha Y.D. 87:6, Yugel Yaakov 23. </ref> that no one would think one is using real milk for a coffee while eating a fleshig meal.<ref>Yechaveh Daas 3:59. See P’leasi Y.D. 87:8. </ref> There is no need to place the bottle of creamer on the table in order to let people know that the milk used is pareve.<ref>Harav Yisroel Belsky Shlita, see Yabia Omer Y.D. 6:8. The Be’er Moshe (Pischei Halacha- Kashrus page 113:7) holds that one has to place the bottle on the table. See Badi Hashulchan 87:48, Biurim “sh’keidim.” </ref> | # The custom is that using pareve milk is permitted for a number of reasons. Eating chicken with almond milk was not part of the gezeirah. Therefore we should not be adding concerns of maris ayin which are not mentioned in the Gemorah.<ref>Refer to Devar Shmuel 92:page 40. </ref> Furthermore, pareve milk is so common<ref>Refer to Machzik Beracha Y.D. 87:6, Yugel Yaakov 23. </ref> that no one would think one is using real milk for a coffee while eating a fleshig meal.<ref>Yechaveh Daas 3:59. See P’leasi Y.D. 87:8. </ref> There is no need to place the bottle of creamer on the table in order to let people know that the milk used is pareve.<ref>Harav Yisroel Belsky Shlita, see Yabia Omer Y.D. 6:8. The Be’er Moshe (Pischei Halacha- Kashrus page 113:7) holds that one has to place the bottle on the table. See Badi Hashulchan 87:48, Biurim “sh’keidim.” </ref> | ||
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# It is forbidden to enter a non-kosher restaurant because of maris ayin. However, one who is famished, and has nowhere else to eat (in place of tzar and loss) is allowed to walk into a non-kosher restaurant and eat any kosher food which they may serve (coffee etc). The reason why entering is permitted is because one who suffers a great loss may override a rabbinic prohibition to remove his suffering.<ref>Igros Moshe 2:40. Refer to Mesechtas Kesubos 60a. </ref> Based on the above, one who does not have a different place in which to use the bathroom other than a non-kosher restaurant may enter the non-kosher restaurant to use their bathroom. Others are lenient with walking into a non-kosher restaurant to use the bathroom even if there is another bathroom available. | # It is forbidden to enter a non-kosher restaurant because of maris ayin. However, one who is famished, and has nowhere else to eat (in place of tzar and loss) is allowed to walk into a non-kosher restaurant and eat any kosher food which they may serve (coffee etc). The reason why entering is permitted is because one who suffers a great loss may override a rabbinic prohibition to remove his suffering.<ref>Igros Moshe 2:40. Refer to Mesechtas Kesubos 60a. </ref> Based on the above, one who does not have a different place in which to use the bathroom other than a non-kosher restaurant may enter the non-kosher restaurant to use their bathroom. Others are lenient with walking into a non-kosher restaurant to use the bathroom even if there is another bathroom available. | ||
==Attending a meeting in a non-Kosher Restaurant == | ==Attending a meeting in a non-Kosher Restaurant == | ||
# If one's boss asks him to meet a client in a non-kosher restaurant, one is permitted to do so if he will otherwise lose his job. However, if his job is not in jeopardy if he does not go to the non-kosher restaurant, then he should not go. In any case, one who finds himself in this situation should discuss it with a Rav. | # If one's boss asks him to meet a client in a non-kosher restaurant, one is permitted to do so if he will otherwise lose his job. However, if his job is not in jeopardy if he does not go to the non-kosher restaurant, then he should not go. In any case, one who finds himself in this situation should discuss it with a Rav.<ref> Igrot Moshe OC 2:40 writes that it is forbidden to enter a non-kosher restaurant even to get a drink of water because of the marit ayin that a person is going to eat non-kosher. However, he adds, if a person is very thirsty it is permitted if there are no Jews around, like the Gemara Ketubot 60a allows certain cases of marit ayin to avoid pain or hunger.<br /> | ||
See Rav Moshe OC 1:96 who writes that it is totally permissible to ride in a car to shul within the 18 minutes of candle lighting as long as there is ample time before sunset to arrive at shul and not violate Shabbat. Even though some people might mistakenly think that it is forbidden even for men to do melacha after the women light candles, there is no marit ayin since they can learn the truth. However, nonetheless Rav Moshe took upon himself bli neder not to drive within the 18 minutes to avoid people getting the wrong impressions about the gravity of Shabbat. In this context, Rav Moshe felt that something that was widely known to be permitted wasn’t marit ayin. <br /> | |||
Rav Asher Weiss (Minchat Asher Responsa YD 1:67) is lenient to allow Jews to go to business meetings in non-kosher restaurants based on two factors: 1) We shouldn’t invent new cases of marit ayin that chazal didn’t forbid and perhaps this would constitute a new case of marit ayin (See Pri Chadash OC 461 and YD 87:7) 2) Marit ayin is relative to the time and place. Since everyone knows that a religious Jew wouldn’t go into a non-kosher restaurant for a meal, and he is likely just going in for a business meeting, there is room to be lenient. This is based on the Shulchan Aruch YD 298:1 who permits wearing garments made from wool and silk and there’s no marit ayin of shatnez because everyone knows that silk is different than linen, even though in the days of chazal this was forbidden because of marit ayin.</ref> | |||
==Entering a Cafeteria == | ==Entering a Cafeteria == | ||
