Marit Ayin/Suspicious actions - Revision history

Dlhanon: /* Attending a meeting in a non-Kosher Restaurant */

2016-05-29T23:21:01Z

Attending a meeting in a non-Kosher Restaurant

← Older revision		Revision as of 23:21, 29 May 2016
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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 ==

YitzchakSultan at 17:36, 23 February 2016

2016-02-23T17:36:34Z

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			[[Image:Marit Ayin.jpg\|250px\|right]]
	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.

YitzchakSultan: /* Milk from Almonds */

2016-02-23T16:30:28Z

Milk from Almonds

← Older revision		Revision as of 16:30, 23 February 2016
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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. Refer to Be’er Heitiv 6 who says one always has to put out the almonds (see Divrei Yatziv Lekutim 68). </ref> Some say the whole concern of maris ayin in this regard is by a big ~~seuda~~, 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>		# 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>

YitzchakSultan: /* Pareve ice cream */

2016-02-23T16:18:57Z

Pareve ice cream

← Older revision		Revision as of 16:18, 23 February 2016
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	# 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>

	==Pareve ~~ice cream~~ ==		==Pareve Ice Cream ==
			[[Image:Parve_Ice_Cream.jpeg\|250px\|right]]
	# One is permitted to eat pareve ice cream after a meat meal without placing the package on the table.<ref>Yabia Omer Y.D. 6:8. See Tzitz Eliezer 5:12.		# One is permitted to eat pareve ice cream after a meat meal without placing the package on the table.<ref>Yabia Omer Y.D. 6:8. See Tzitz Eliezer 5:12.
	* The Knesset Hagedola (Bet Yosef 87:8) writes that it is permitted to have parve milk after meat if the meat was already removed from the table. Yabia Omer YD 6:8 and Badei HaShulchan 87:42 agree. In the footnote of Badei Hashulchan (87:86) he cites the Shulchan Gavoha who is lenient even if the meat wasn't cleared. </ref>		* The Knesset Hagedola (Bet Yosef 87:8) writes that it is permitted to have parve milk after meat if the meat was already removed from the table. Yabia Omer YD 6:8 and Badei HaShulchan 87:42 agree. In the footnote of Badei Hashulchan (87:86) he cites the Shulchan Gavoha who is lenient even if the meat wasn't cleared. </ref>
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	* Maadeni Asher (siman 36) writes that it is permitted to have meat with parve margarine since it is common and regular, so no one will assume that it is a forbidden combination of meat and milk. The Daat Torah 87 agrees. This is based on the concept of the Peleti 87:8 that if something is commonly used there's no marit ayin. However, the Badei Hashulchan (87 s.v. Mishum Marit Ayin) argues that even if it is common for people to cook with and eat parve milk, such as soy milk, or parve butter, such as margarine, there is still marit ayin.</ref> or butter on a soy burger since it is known to all that there exists pareve meat etc. In the company of people who do not know that there are such pareve products one should let them know what he is eating in order for them not to think he is doing incorrectly.<ref>Hechsheiros (ch. 10, no. 99). He adds there that it is proper not to walk in the street eating a soy sandwich with a milk drink in your hand.</ref> One who wishes to drink pareve milk (which is not known to people) with meat should place the container on the table.<ref>Hechsheiros 10:42.		* Maadeni Asher (siman 36) writes that it is permitted to have meat with parve margarine since it is common and regular, so no one will assume that it is a forbidden combination of meat and milk. The Daat Torah 87 agrees. This is based on the concept of the Peleti 87:8 that if something is commonly used there's no marit ayin. However, the Badei Hashulchan (87 s.v. Mishum Marit Ayin) argues that even if it is common for people to cook with and eat parve milk, such as soy milk, or parve butter, such as margarine, there is still marit ayin.</ref> or butter on a soy burger since it is known to all that there exists pareve meat etc. In the company of people who do not know that there are such pareve products one should let them know what he is eating in order for them not to think he is doing incorrectly.<ref>Hechsheiros (ch. 10, no. 99). He adds there that it is proper not to walk in the street eating a soy sandwich with a milk drink in your hand.</ref> One who wishes to drink pareve milk (which is not known to people) with meat should place the container on the table.<ref>Hechsheiros 10:42.
	* The Badei Hashulchan 87:47 writes that it is sufficient to leave the container of the parve milk near the food which has parve milk and meat together. Though he holds (Biurim s.v. shekedim) considers a note stating that it is parve milk to be insufficient to make it recognizable that there's no forbidden meat and milk.</ref>		* The Badei Hashulchan 87:47 writes that it is sufficient to leave the container of the parve milk near the food which has parve milk and meat together. Though he holds (Biurim s.v. shekedim) considers a note stating that it is parve milk to be insufficient to make it recognizable that there's no forbidden meat and milk.</ref>
			==Matzah Meal Cakes==
			# On Pesach, it is permitted to use matzah meal to make cakes and the like and there's no marit ayin since it is very common to have. <ref>Yabia Omer YD 6:8:5 based on Shulchan Aruch YD 298:1</ref>

	=="Kosher Cheeseburger"==		=="Kosher Cheeseburger"==

YitzchakSultan: /* Surimi */

2016-02-23T16:14:32Z

Surimi

← Older revision		Revision as of 16:14, 23 February 2016
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	==Surimi==		==Surimi==
	# Surimi is a Japanese word which refers to a food product typically made from white fleshed fish that has been pulverized to a paste and has a rubbery consistency when cooked. Surimi is used to imitate crab legs, lobster, and shrimp.		# Surimi is a Japanese word which refers to a food product typically made from white fleshed fish that has been pulverized to a paste and has a rubbery consistency when cooked. Surimi is used to imitate crab legs, lobster, and shrimp. There is no maris ayin issue involved in eating surimi since people know that surimi shrimp etc exists, we do not have to worry that one will think he is eating a non-kosher product. <ref>[http://www.shemayisrael.com/parsha/halacha/volume_5_issue_12.pdf Halachically Speaking (vol. 5, Issue 12, p. 3)]</ref>

	==Eating Imitation Food==		==Eating Imitation Food==

YitzchakSultan: /* Pareve ice cream */

2016-02-23T16:11:49Z

Pareve ice cream

← Older revision		Revision as of 16:11, 23 February 2016
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	==Pareve ice cream ==		==Pareve ice cream ==
	# One is permitted to eat pareve ice cream after a meat meal without placing the package on the table.<ref>Yabia Omer Y.D. 6:8. See Tzitz Eliezer 5:12.		# One is permitted to eat pareve ice cream after a meat meal without placing the package on the table.<ref>Yabia Omer Y.D. 6:8. See Tzitz Eliezer 5:12.
	* The Knesset Hagedola (Bet Yosef 87:8) writes that it is permitted to have parve milk after meat if the meat was already removed from the table. Yabia Omer YD 6:8 and Badei HaShulchan 87:42 agree. In the footnote of Badei Hashulchan (87:86) he cites the Shulchan Gavoha who is lenient even if the meat wasn't cleared. </ref> Similarly, one is permitted to put margarine on meat,<ref>Cheshev Ha’efod 1:20:page 17, see Yugel Yaakov 23, Badi Hashulchan 87:48.		* The Knesset Hagedola (Bet Yosef 87:8) writes that it is permitted to have parve milk after meat if the meat was already removed from the table. Yabia Omer YD 6:8 and Badei HaShulchan 87:42 agree. In the footnote of Badei Hashulchan (87:86) he cites the Shulchan Gavoha who is lenient even if the meat wasn't cleared. </ref>
	* Maadeni Asher (siman 36) writes that it is permitted to have meat with parve margarine since it is common and regular, so no one will assume that it is a forbidden combination of meat and milk. The Daat Torah 87 agrees. This is based on the concept of the Peleti 87:8 that if something is commonly used there's no marit ayin. However, the Badei Hashulchan (87 s.v. Mishum Marit Ayin) argues that even if it is common for people to cook with and eat parve milk, such as soy milk, or parve butter, such as margarine, there is still marit ayin.</ref> or butter on a soy burger since it is known to all that there exists pareve meat etc. In the company of people who do not know that there are such pareve products one should let them know what he is eating in order for them not to think he is doing incorrectly.<ref>Hechsheiros (ch. 10, no. 99). He adds there that it is proper not to walk in the street eating a soy sandwich with a milk drink in your hand.</ref> One who wishes to drink pareve milk (which is not known to people) with meat should place the container on the table.<ref>Hechsheiros 10:42. ~~</ref>~~		# Similarly, one is permitted to put margarine on meat,<ref>Cheshev Ha’efod 1:20:page 17, see Yugel Yaakov 23, Badi Hashulchan 87:48.
	~~# Based on~~ the ~~aforementioned, there is no maris ayin issue involved in eating surimi~~. ~~Since people know~~ that ~~surimi shrimp etc exists, we do not have~~ to ~~worry~~ that ~~one will think he is eating a non-kosher product~~.		* Maadeni Asher (siman 36) writes that it is permitted to have meat with parve margarine since it is common and regular, so no one will assume that it is a forbidden combination of meat and milk. The Daat Torah 87 agrees. This is based on the concept of the Peleti 87:8 that if something is commonly used there's no marit ayin. However, the Badei Hashulchan (87 s.v. Mishum Marit Ayin) argues that even if it is common for people to cook with and eat parve milk, such as soy milk, or parve butter, such as margarine, there is still marit ayin.</ref> or butter on a soy burger since it is known to all that there exists pareve meat etc. In the company of people who do not know that there are such pareve products one should let them know what he is eating in order for them not to think he is doing incorrectly.<ref>Hechsheiros (ch. 10, no. 99). He adds there that it is proper not to walk in the street eating a soy sandwich with a milk drink in your hand.</ref> One who wishes to drink pareve milk (which is not known to people) with meat should place the container on the table.<ref>Hechsheiros 10:42.
			* The Badei Hashulchan 87:47 writes that it is sufficient to leave the container of the parve milk near the food which has parve milk and meat together. Though he holds (Biurim s.v. shekedim) considers a note stating that it is parve milk to be insufficient to make it recognizable that there's no forbidden meat and milk.</ref>

	=="Kosher Cheeseburger"==		=="Kosher Cheeseburger"==

YitzchakSultan: /* Pareve ice cream */

2016-02-23T16:06:39Z

Pareve ice cream

← Older revision		Revision as of 16:06, 23 February 2016
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	==Pareve ice cream ==		==Pareve ice cream ==
	# One is permitted to eat pareve ice cream after a meat meal without placing the package on the table.<ref>Yabia Omer Y.D. 6:8. See Tzitz Eliezer 5:12. </ref> Similarly, one is permitted to put margarine on meat,<ref>Cheshev Ha’efod 1:20:page 17, see Yugel Yaakov 23, Badi Hashulchan 87:48.</ref> or butter on a soy burger since it is known to all that there exists pareve meat etc. In the company of people who do not know that there are such pareve products one should let them know what he is eating in order for them not to think he is doing incorrectly.<ref>Hechsheiros (ch. 10, no. 99). He adds there that it is proper not to walk in the street eating a soy sandwich with a milk drink in your hand. </ref> One who wishes to drink pareve milk (which is not known to people) with meat should place the container on the table.<ref>Hechsheiros 10:42. </ref>		# One is permitted to eat pareve ice cream after a meat meal without placing the package on the table.<ref>Yabia Omer Y.D. 6:8. See Tzitz Eliezer 5:12.
			* The Knesset Hagedola (Bet Yosef 87:8) writes that it is permitted to have parve milk after meat if the meat was already removed from the table. Yabia Omer YD 6:8 and Badei HaShulchan 87:42 agree. In the footnote of Badei Hashulchan (87:86) he cites the Shulchan Gavoha who is lenient even if the meat wasn't cleared. </ref> Similarly, one is permitted to put margarine on meat,<ref>Cheshev Ha’efod 1:20:page 17, see Yugel Yaakov 23, Badi Hashulchan 87:48.
			* Maadeni Asher (siman 36) writes that it is permitted to have meat with parve margarine since it is common and regular, so no one will assume that it is a forbidden combination of meat and milk. The Daat Torah 87 agrees. This is based on the concept of the Peleti 87:8 that if something is commonly used there's no marit ayin. However, the Badei Hashulchan (87 s.v. Mishum Marit Ayin) argues that even if it is common for people to cook with and eat parve milk, such as soy milk, or parve butter, such as margarine, there is still marit ayin.</ref> or butter on a soy burger since it is known to all that there exists pareve meat etc. In the company of people who do not know that there are such pareve products one should let them know what he is eating in order for them not to think he is doing incorrectly.<ref>Hechsheiros (ch. 10, no. 99). He adds there that it is proper not to walk in the street eating a soy sandwich with a milk drink in your hand.</ref> One who wishes to drink pareve milk (which is not known to people) with meat should place the container on the table.<ref>Hechsheiros 10:42. </ref>
	# Based on the aforementioned, there is no maris ayin issue involved in eating surimi. Since people know that surimi shrimp etc exists, we do not have to worry that one will think he is eating a non-kosher product.		# Based on the aforementioned, there is no maris ayin issue involved in eating surimi. Since people know that surimi shrimp etc exists, we do not have to worry that one will think he is eating a non-kosher product.

YitzchakSultan at 16:03, 23 February 2016

2016-02-23T16:03:04Z

← Older revision		Revision as of 16:03, 23 February 2016
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	==Eating Imitation Food==		==Eating Imitation Food==
	# The Gemorah in Chulin<ref>Mesechtas Chulin 109b. </ref> says that Yalta the wife of Rav Nachmun said that for every non-Kosher food there exists a counterpart which is Kosher.<ref>Refer to Medrash Tanchuma Shemenei 8, Yalkut Shemonei Shemenei remez 527.</ref> In response to this, her husband ordered that one of the foods be heated for her. The reason why Hashem did this is to give Klal Yisroel reward for watching the mitzvahs.<ref>Medrash Tanchuma ~~{{ibid}}~~. </ref>		# The Gemorah in Chulin<ref>Mesechtas Chulin 109b. </ref> says that Yalta the wife of Rav Nachmun said that for every non-Kosher food there exists a counterpart which is Kosher.<ref>Refer to Medrash Tanchuma Shemenei 8, Yalkut Shemonei Shemenei remez 527.</ref> In response to this, her husband ordered that one of the foods be heated for her. The reason why Hashem did this is to give Klal Yisroel reward for watching the mitzvahs.<ref>Medrash Tanchuma Shemenei 8. </ref>
	# Rashi<ref>Vayikra 20:26. </ref> says one should not say "I do not have a desire to eat pork." Instead one should say "I want it but I do not eat it because Hashem said I can not eat it."		# Rashi<ref>Vayikra 20:26. </ref> says one should not say "I do not have a desire to eat pork." Instead one should say "I want it but I do not eat it because Hashem said I can not eat it."
	# 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>
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	==Pareve ice cream ==		==Pareve ice cream ==
	# One is permitted to eat pareve ice cream after a meat meal without placing the package on the table.<ref>Yabia Omer ~~{{ibid}}~~. See Tzitz Eliezer 5:12. </ref> Similarly, one is permitted to put margarine on meat,<ref>Cheshev Ha’efod 1:20:page 17, see Yugel Yaakov 23, Badi Hashulchan 87:48.</ref> or butter on a soy burger since it is known to all that there exists pareve meat etc. In the company of people who do not know that there are such pareve products one should let them know what he is eating in order for them not to think he is doing incorrectly.<ref>Hechsheiros 10~~:footnote~~ 99. It is proper not to walk in the street eating a soy sandwich with a milk drink in your hand ~~({{ibid}})~~. </ref> One who wishes to drink pareve milk (which is not known to people) with meat should place the container on the table.<ref>Hechsheiros 10:42. </ref>		# One is permitted to eat pareve ice cream after a meat meal without placing the package on the table.<ref>Yabia Omer Y.D. 6:8. See Tzitz Eliezer 5:12. </ref> Similarly, one is permitted to put margarine on meat,<ref>Cheshev Ha’efod 1:20:page 17, see Yugel Yaakov 23, Badi Hashulchan 87:48.</ref> or butter on a soy burger since it is known to all that there exists pareve meat etc. In the company of people who do not know that there are such pareve products one should let them know what he is eating in order for them not to think he is doing incorrectly.<ref>Hechsheiros (ch. 10, no. 99). He adds there that it is proper not to walk in the street eating a soy sandwich with a milk drink in your hand. </ref> One who wishes to drink pareve milk (which is not known to people) with meat should place the container on the table.<ref>Hechsheiros 10:42. </ref>
	# Based on the aforementioned, there is no maris ayin issue involved in eating surimi. Since people know that surimi shrimp etc exists, we do not have to worry that one will think he is eating a non-kosher product.		# Based on the aforementioned, there is no maris ayin issue involved in eating surimi. Since people know that surimi shrimp etc exists, we do not have to worry that one will think he is eating a non-kosher product.

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	==Eating Human Blood==		==Eating Human Blood==
	# One is not allowed to eat human blood which separated from the body because of maris ayin, however, blood which is still in one's mouth (i.e. from brushing teeth) can be swallowed,<ref>Mesechtas Kesubos 60a, Rambam Machalos Asuros 6:2, Tur Y.D. 66, Bais Yosef Y.D. 66, [[Chinuch]] 148, Shulchan Aruch Y.D. 66:10, Levush 66:10. </ref> but if it is not in the mouth it is not permitted because of maris ayin.<ref>Others say it is an issur d’rabbanan (Aruch Hashulchan 66:35). </ref> People may think it is blood from an animal etc which is forbidden m'd'oriaisa to eat.<ref>Shulchan Aruch 66:10, Levush 10. This is discussed in Vayikra 7:26, see Vayikra 3:17, 17, 14, Devarim 12,16, 12, 24. In regard to the reason for the issur see [[Chinuch]] ~~{{ibid}}~~. </ref>		# One is not allowed to eat human blood which separated from the body because of maris ayin, however, blood which is still in one's mouth (i.e. from brushing teeth) can be swallowed,<ref>Mesechtas Kesubos 60a, Rambam Machalos Asuros 6:2, Tur Y.D. 66, Bais Yosef Y.D. 66, [[Chinuch]] 148, Shulchan Aruch Y.D. 66:10, Levush 66:10. </ref> but if it is not in the mouth it is not permitted because of maris ayin.<ref>Others say it is an issur d’rabbanan (Aruch Hashulchan 66:35). </ref> People may think it is blood from an animal etc which is forbidden m'd'oriaisa to eat.<ref>Shulchan Aruch YD 66:10, Levush 10. This is discussed in Vayikra 7:26, see Vayikra 3:17, 17, 14, Devarim 12,16, 12, 24. In regard to the reason for the issur see [[Chinuch]] 148. </ref>
	# According to some opinions, if one sucks a bloody wound and spits out the blood there is no concern.<ref>Refer to Darchei Teshuva Y.D. 86:68 in depth. </ref>		# According to some opinions, if one sucks a bloody wound and spits out the blood there is no concern.<ref>Refer to Darchei Teshuva Y.D. 86:68 in depth. </ref>
	# Blood which is in one's mouth but came onto a piece of bread is forbidden to be eaten unless one removes the blood.<ref>~~Mesechtas Kesubos {{ibid}}~~, Shulchan Aruch ~~{{ibid}}~~, see Darchei Teshuva 69, Hechsheiros page 238. </ref>		# Blood which is in one's mouth but came onto a piece of bread is forbidden to be eaten unless one removes the blood.<ref>Gemara Ketubot 60a, Shulchan Aruch YD 66:10, see Darchei Teshuva 69, Hechsheiros page 238. </ref>

	==Sleeping and eating at a Widow's Home==		==Sleeping and eating at a Widow's Home==

YitzchakSultan: Text replacement - "Teshuva" to "Teshuva"

2015-06-14T15:06:55Z

Text replacement - "Teshuva" to "Teshuva"

← Older revision		Revision as of 15:06, 14 June 2015
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	==In Private==		==In Private==
	# When something is not allowed because of maris ayin, then it is not permitted in one's room either (chadrei chadurim - privately).<ref>Mesechtas [[Shabbos]] 64b. </ref> Some say this is only something which is perceived as an issur d'oraisa, and not something which is perceived as an issur d'rabbanan.<ref>Tosfas Mesechtas Kesubos 60a m’machein, Bais Yosef O.C. 336 (towards end), Magen Avraham 301:56. Refer to Pischei [[Teshuva]] Y.D. 330:2 who brings a disputing opinion. </ref>		# When something is not allowed because of maris ayin, then it is not permitted in one's room either (chadrei chadurim - privately).<ref>Mesechtas [[Shabbos]] 64b. </ref> Some say this is only something which is perceived as an issur d'oraisa, and not something which is perceived as an issur d'rabbanan.<ref>Tosfas Mesechtas Kesubos 60a m’machein, Bais Yosef O.C. 336 (towards end), Magen Avraham 301:56. Refer to Pischei Teshuva Y.D. 330:2 who brings a disputing opinion. </ref>

	==Surimi==		==Surimi==
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	==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. </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>
	# 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. Refer to Be’er Heitiv 6 who says one always has to put out the almonds (see Divrei Yatziv Lekutim 68). </ref> Some say the whole concern of maris ayin in this regard is by a big seuda, 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>		# 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. Refer to Be’er Heitiv 6 who says one always has to put out the almonds (see Divrei Yatziv Lekutim 68). </ref> Some say the whole concern of maris ayin in this regard is by a big seuda, 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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	==Eating Human Blood==		==Eating Human Blood==
	# One is not allowed to eat human blood which separated from the body because of maris ayin, however, blood which is still in one's mouth (i.e. from brushing teeth) can be swallowed,<ref>Mesechtas Kesubos 60a, Rambam Machalos Asuros 6:2, Tur Y.D. 66, Bais Yosef Y.D. 66, [[Chinuch]] 148, Shulchan Aruch Y.D. 66:10, Levush 66:10. </ref> but if it is not in the mouth it is not permitted because of maris ayin.<ref>Others say it is an issur d’rabbanan (Aruch Hashulchan 66:35). </ref> People may think it is blood from an animal etc which is forbidden m'd'oriaisa to eat.<ref>Shulchan Aruch 66:10, Levush 10. This is discussed in Vayikra 7:26, see Vayikra 3:17, 17, 14, Devarim 12,16, 12, 24. In regard to the reason for the issur see [[Chinuch]] {{ibid}}. </ref>		# One is not allowed to eat human blood which separated from the body because of maris ayin, however, blood which is still in one's mouth (i.e. from brushing teeth) can be swallowed,<ref>Mesechtas Kesubos 60a, Rambam Machalos Asuros 6:2, Tur Y.D. 66, Bais Yosef Y.D. 66, [[Chinuch]] 148, Shulchan Aruch Y.D. 66:10, Levush 66:10. </ref> but if it is not in the mouth it is not permitted because of maris ayin.<ref>Others say it is an issur d’rabbanan (Aruch Hashulchan 66:35). </ref> People may think it is blood from an animal etc which is forbidden m'd'oriaisa to eat.<ref>Shulchan Aruch 66:10, Levush 10. This is discussed in Vayikra 7:26, see Vayikra 3:17, 17, 14, Devarim 12,16, 12, 24. In regard to the reason for the issur see [[Chinuch]] {{ibid}}. </ref>
	# According to some opinions, if one sucks a bloody wound and spits out the blood there is no concern.<ref>Refer to Darchei [[Teshuva]] Y.D. 86:68 in depth. </ref>		# According to some opinions, if one sucks a bloody wound and spits out the blood there is no concern.<ref>Refer to Darchei Teshuva Y.D. 86:68 in depth. </ref>
	# Blood which is in one's mouth but came onto a piece of bread is forbidden to be eaten unless one removes the blood.<ref>Mesechtas Kesubos {{ibid}}, Shulchan Aruch {{ibid}}, see Darchei [[Teshuva]] 69, Hechsheiros page 238. </ref>		# Blood which is in one's mouth but came onto a piece of bread is forbidden to be eaten unless one removes the blood.<ref>Mesechtas Kesubos {{ibid}}, Shulchan Aruch {{ibid}}, see Darchei Teshuva 69, Hechsheiros page 238. </ref>

	==Sleeping and eating at a Widow's Home==		==Sleeping and eating at a Widow's Home==

YitzchakSultan at 15:37, 18 May 2014

2014-05-18T15:37:31Z

← Older revision		Revision as of 15:37, 18 May 2014
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	==Sources==		==Sources==
	<references/>		<references/>
	[[Category: ~~Ritual Practices~~]]		[[Category:Between Man and Himself]]