It is brought down in Halacha that there are two types of Marat Ayin. The first is where chazal were gozer and the second is where they weren't. Allow me to explain. There are certain specific instances where CHAZAL said that a particular act is forbidden because if people see you do it, and they will think you did a forbidden act and will thus think that that forbidden act is in fact permissible, and may end up doing it themselves. Halacha states that with regards to such a gezera, this ruling of the rabbi's applies even in situations wherein no one will see you do it, even in the most private of places. There is a second type of marat ayin, that is where chazal DID NOT institute a specific ruling against an act, but rather one finds himself in a position where he is aware that if he performs a particular deed then people will mistake it for a forbidden deed, and may in turn come to do that forbidden act. An individual must refrain himself from such a misleading action. This, of course, is only applicable when there are others that may see, and is not applicable in a private area.
Thus, when you permit eating at subway, one must ask himself, wouldn't a passer-by-er think that he is eating something not kosher? After all, who thinks that the guy is eating something permissible, when he is sitting down and eating. (I am of course referring to an instance where there may be others around to see.) The fact that the observer has a responsibility to be 'dan lekaf zchut', to judge you favorably, doesn't help you here, as it never does with marat ayin.
I would just like to close with a partial quote from a question I saw on your site, which will hopefully show you that indeed people may mistake someone eating at subway for doing something wrong.
"Dear Rabbi Abadi,
A while ago you were asked about eating one's own food at McDonalds (to stay warm in the dead of winter). Well, I took your advise - you said it was ok - but it didn't work out so well for me.
I was sitting by the window overlooking the street, munching on my tuna salad sandwich, when lo and behold the rabbi of our shul walked by. He glanced at me, did a double take and came rushing into the restaurant shouting obscenities at me and calling me every name in the book. I tried to explain but he turned and stormed out.
Last shabbat he delivered a blistering sermon (not mentioning me by name) but clearly alluding to the incident, and admonishing 'his flock' to remain 'true to the cause'. He kept glancing in my direction."
Now what I ask of you to do is address my issue - I maintain that in Jewish Law there are two types of marat ayin. If you think there aren't, look again (at the nesei kelim in shulchan aruch). PLEASE write back. Reply: Your statement does not change the facts. You might want to look through it again and if you have a specific source that you'd like me to explain to you, go ahead and post it or email. In history when people traveled from city to city, it often took them weeks and months. This is till about a hundred or so years ago. Each night they stopped into the nearest city. There were no kosher restaurants. They went into the nearest inn and had them make food that they could eat. This was the only possible way to exist, and many stories in the Gemara allude to this environment. What about Ma'arit Ha'ayin?! People today follow a religious program that is based on "what I was told," "how I think it works," or just based on the present environment. Even when many study advanced Torah studies in Halachah, their goal is to justify what they know to be right based on the society's actions, rather than learn in order to find out what the real truth is. Determining Halachah does not come from occasional glances at a Shulchan Aruch, but rather from an extensive knowledge of Tanach, Shas, Rishonim, etc... If people would have even a reasonable portion of such knowledge, they would know that it is impossible to say that going into a non-Kosher restaurant is Ma'arit Ha'ayin. In regards to the congregant who was seen by his Rabbi and "came rushing into the restaurant shouting obscenities at me and calling me every name in the book," do you really feel this Rabbi is a good person? Would Rav Moshe Feinstien or Rav Shlomo Zalman have acted in this way? What about "Dan Lekaf Zechut (judge each person in a positive light)?" Is that only for the layman? Rabbi's are above the law? I would expect Rabbis to be better at this than laymen. Thank god this Rabbi did what he did, because as painful as it was to this congregant, he was able to see the true colors of his Rabbi. He can now realize that this Rabbi is not in control of his actions, he is not a well-developed individual, and he should not be followed or respected. Even if his thoughts were true and this fellow was eating ham, is that a way to treat him?! This is why we have so many "kids at risk" today. We changed the rules to be so much stricter than ever, our teachers and Rabbis are often very critical to obnoxious, we are always assumed to have been wrong without a chance to explain, so many of the Rabbis are in it for the power and the Kavod (honor), warmth, caring, and pleasant demeanors are a thing of the past, and a good Rosh Yeshiva is the one who is the coldest. A new Rabbi today must make a name for himself when he joins a community. He can raise the Mechitza, Treif the local stores or restaurants, Passul the Eiruv, or come up with an original plan. That's what makes them holy today. I say that thank God this rabbi showed his true colors. AA
See the link, thank you. Secret links to sites of interest thanks to please. http://vuitton-miumiu.blogspot.com/ http://vegetablesoupdiet.blogspot.com/
Maskil--"enlightened one": used either as referential self-descriptive, e.g. as a Jew who is more intellectually open and worldly than his more religious compatriots; also used as sarcastic prejorative, by religious Jews toward their more "enlightened" brethren/sistren (e.g. too "open-minded" for Torah/mitzvos)
26 comments:
Are you interested in adding gemora terms to this, like gzeira shova, metzora muchlat, shomeres yom kneged yom? thanks
looking for Yibum
aneinu at sbcglobal dot net
Sh'koach (short for Yishar Kochacha - congrats! good job!
Oh and
Kippah tip - Jewish blogging lingo for Hat tip = acknowledging reference, help or a pointing out of another posting or item
sure, looks great!
How do you explain "geshmak?"
Might want to add a note that "s" and "t" as the last letter of a word are interchangeable.
I need this page on my blog!
Great web. Check my blog.
www.zahavapasternak.blogspot.com
learn, not laarn ...
if i can add to the blog my email is shuihaber@gmail.com my website is www.torahlab.org
Suggestion: can you add a definition for marat ayin? Thanks! This is a great site. Yasher Koach!
"marat ayin" - someone would see you eating something and assume that it was kosher and then order something not kosher
try also:
http://www.kashrut.org/forum/viewpost.asp?mid=4116
http://www.jonpapernick.com/public/pdf/The_Perfect_Jew.pdf
from some goy snooping around on the internets
from: http://www.kashrut.org/forum/viewpost.asp?mid=4116
It is brought down in Halacha that there are two types of Marat Ayin. The first is where chazal were gozer and the second is where they weren't. Allow me to explain.
There are certain specific instances where CHAZAL said that a particular act is forbidden because if people see you do it, and they will think you did a forbidden act and will thus think that that forbidden act is in fact permissible, and may end up doing it themselves. Halacha states that with regards to such a gezera, this ruling of the rabbi's applies even in situations wherein no one will see you do it, even in the most private of places.
There is a second type of marat ayin, that is where chazal DID NOT institute a specific ruling against an act, but rather one finds himself in a position where he is aware that if he performs a particular deed then people will mistake it for a forbidden deed, and may in turn come to do that forbidden act. An individual must refrain himself from such a misleading action. This, of course, is only applicable when there are others that may see, and is not applicable in a private area.
Thus, when you permit eating at subway, one must ask himself, wouldn't a passer-by-er think that he is eating something not kosher? After all, who thinks that the guy is eating something permissible, when he is sitting down and eating. (I am of course referring to an instance where there may be others around to see.) The fact that the observer has a responsibility to be 'dan lekaf zchut', to judge you favorably, doesn't help you here, as it never does with marat ayin.
I would just like to close with a partial quote from a question I saw on your site, which will hopefully show you that indeed people may mistake someone eating at subway for doing something wrong.
"Dear Rabbi Abadi,
A while ago you were asked about eating one's own food at McDonalds (to stay warm in the dead of winter). Well, I took your advise - you said it was ok - but it didn't work out so well for me.
I was sitting by the window overlooking the street, munching on my tuna salad sandwich, when lo and behold the rabbi of our shul walked by. He glanced at me, did a double take and came rushing into the restaurant shouting obscenities at me and calling me every name in the book. I tried to explain but he turned and stormed out.
Last shabbat he delivered a blistering sermon (not mentioning me by name) but clearly alluding to the incident, and admonishing 'his flock' to remain 'true to the cause'. He kept glancing in my direction."
Now what I ask of you to do is address my issue - I maintain that in Jewish Law there are two types of marat ayin. If you think there aren't, look again (at the nesei kelim in shulchan aruch). PLEASE write back.
Reply: Your statement does not change the facts. You might want to look through it again and if you have a specific source that you'd like me to explain to you, go ahead and post it or email. In history when people traveled from city to city, it often took them weeks and months. This is till about a hundred or so years ago. Each night they stopped into the nearest city. There were no kosher restaurants. They went into the nearest inn and had them make food that they could eat. This was the only possible way to exist, and many stories in the Gemara allude to this environment. What about Ma'arit Ha'ayin?! People today follow a religious program that is based on "what I was told," "how I think it works," or just based on the present environment. Even when many study advanced Torah studies in Halachah, their goal is to justify what they know to be right based on the society's actions, rather than learn in order to find out what the real truth is. Determining Halachah does not come from occasional glances at a Shulchan Aruch, but rather from an extensive knowledge of Tanach, Shas, Rishonim, etc... If people would have even a reasonable portion of such knowledge, they would know that it is impossible to say that going into a non-Kosher restaurant is Ma'arit Ha'ayin.
In regards to the congregant who was seen by his Rabbi and "came rushing into the restaurant shouting obscenities at me and calling me every name in the book," do you really feel this Rabbi is a good person? Would Rav Moshe Feinstien or Rav Shlomo Zalman have acted in this way? What about "Dan Lekaf Zechut (judge each person in a positive light)?" Is that only for the layman? Rabbi's are above the law? I would expect Rabbis to be better at this than laymen. Thank god this Rabbi did what he did, because as painful as it was to this congregant, he was able to see the true colors of his Rabbi. He can now realize that this Rabbi is not in control of his actions, he is not a well-developed individual, and he should not be followed or respected. Even if his thoughts were true and this fellow was eating ham, is that a way to treat him?! This is why we have so many "kids at risk" today. We changed the rules to be so much stricter than ever, our teachers and Rabbis are often very critical to obnoxious, we are always assumed to have been wrong without a chance to explain, so many of the Rabbis are in it for the power and the Kavod (honor), warmth, caring, and pleasant demeanors are a thing of the past, and a good Rosh Yeshiva is the one who is the coldest. A new Rabbi today must make a name for himself when he joins a community. He can raise the Mechitza, Treif the local stores or restaurants, Passul the Eiruv, or come up with an original plan. That's what makes them holy today. I say that thank God this rabbi showed his true colors.
AA
Heichal = [Heavenly] chamber
You can add it, or if you like, I will. My e-mail is: hanegina@yahoo.com
See the link, thank you.
Secret links to sites of interest thanks to please.
http://vuitton-miumiu.blogspot.com/
http://vegetablesoupdiet.blogspot.com/
I'd love to add to this blog
I'd love to add
Maskil--"enlightened one": used either as referential self-descriptive, e.g. as a Jew who is more intellectually open and worldly than his more religious compatriots; also used as sarcastic prejorative, by religious Jews toward their more "enlightened" brethren/sistren (e.g. too "open-minded" for Torah/mitzvos)
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