“Moshav Leitzim” – Wasting Time

8. There is a prohibition called “moshav leitzim” (a gathering of scoffers) which is derived from the pasuk (Vayikra 19:4) “Lo sifnu el ha’elilim.” This means that one may not engage in mockery of serious matters, a behavior which leads a person astray from Torah and emunah. The prohibition also includes squandering one’s time by speaking about worthless matters, doing pointless things, or viewing or reading material that contains no benefit or purpose.

Certainly, a person may engage in conversation with others or spend time reading if this benefits his health and frame of mind. Every person’s needs in this area are different, and a person should reach his own conclusion to determine the amount of time he needs to spend engaged in such activities. However, if a conversation or action provides a person with absolutely no benefit and is simply a nonsensical waste of time that could have been used for constructive purposes, it leads the person astray from Torah and pure emunah, and is prohibited. (Avodah Zarah 18b; Shulchan Aruch OC 307:16 and 338:21; Mishnah Berurah 307:59 and 338:21; Maharal, Nesivos Olam, Nesiv Haleitzanus; Even Ha’azel, HilchosMelachim 3:5-6; Shu”t Meishiv Nevonim 2:61)

One Must Forfeit All of His Possessions to Avoid Transgressing!

9. The Rema (OC 656) rules that one should not spend more than one-fifth of his net worth in order to fulfill a mitzvas asei. For example, if his total assets amount to $1,000, he does not need to spend more than $200 to buy an esrog. The same applies to all other positive commandments.

However, when it comes to a mitzvas lo sa’asei, the Rema writes that a person is required to spend all his money to avoid transgressing any prohibition, certainly one which incurs kareis. Even if it will cause him to lose his source of livelihood and he will have no choice other than to go begging from door to door, he is not permitted to transgress a negative commandment. (Mishnah Berurah ibid:10.)

A Decree of the Gedolei Hador

10. The pasuk states: “Lo sasur min hadavar asher yagidulecha yamin u’smol, you may not turn away, neither right nor left, from whatever they tell you” (Devarim 17:11). Chazal learn from here that a person is obligated to obey the rulings of gedolei Yisrael and not to do the opposite of what they say. (There is a disagreement among the Rishonim if this is a Biblical law or an asmachta that is actually a Rabbinic law.) (Rambam, Hilchos Mamrim 1:2; Sefer Hachinuch mitzvah 496)

When the gedolim and Torah leaders of the generation establish decrees and guidelines to protect people from aveiros, we are especially obligated to obey them. Some derive this from the pasuk (Vayikra 18:30) “Ushemartem es mishmarti, and you shall observe My charge.” (Others maintain that this is learned from the pasuk (Devarim 27:26) “Arur asher lo yakim es divrei haTorah hazos, cursed is he who does not uphold the words of this Torah.”)

This is so stringent that if someone swears to disobey such a decree of the gedolim, it is the same as if he swore not to obey a mitzvah of the Torah — which is considered a shevuas shav, an oath made in vain! — because we are obligated to obey the mitzvos of the Torah and have no other recourse. (Mordechai, Shevuos 755; Shulchan Aruch YD 28:33 and Taz :42; Shu”t Maharam Shick YD 5; see Shu”t Be’er Moshe 3:163-165)

The Obligation to Guard Oneself from Spiritual Danger

11. We find numerous instances where the Torah obligates us to avoid physical dangers. For example, one is required to build a railing on a roof or porch to ensure that no one falls off. Similarly, the Torah requires a person to ensure that no one is physically harmed by him or his property.
We should learn a clear lesson from this. If the Torah requires us to be so careful regarding physical danger, which is only relevant in this transient world, how much more careful must we be regarding spiritual dangers, which are relevant to the eternal world! (Shu”t Maharam Shick OC 207 and YD 335; see also Bais Yosef 590; Pele Yoetz, erech Arayos)

The Prohibition of “Lo Sikrevu”

12. The Chinuch (Sefer Hachinuch §188) explains that the general principle of the halachos of kreivah and hisrachkus between genders, is that one may not do anything that leads toward inappropriate thoughts, or which cultivates a sense of closeness with a member of the opposite gender (to whom one is not immediately related). This principle applies to speech, behavior, or any action that can lead to a relationship.

It is impossible to list every type of behavior that can lead to closeness between the genders as it depends upon the circumstances, personal natures, etc. Therefore, Chazal listed several universal behaviors that apply to everyone, i.e., these behaviors are always liable to lead to closeness between opposite genders. In addition, Chazal established boundaries for these behaviors which apply to everyone equally.

Create Your Own Boundaries

13. In addition to the distancing mandated by Chazal, every individual is obligated to establish his/her own customized boundaries to avoid inappropriate thoughts and/or closeness with a member of the opposite gender. One should establish these boundaries based on his/her unique circumstances, i.e., nature, surroundings, nature of one’s relationship with the other individual, etc. (Sefer Hachinuch §188)

“It won’t affect me…”

14. Even if one believes that his Yetzer Hara will not overpower him in this area, and reasons that “This behavior won’t affect me and won’t lead me to sin,” he is nonetheless forbidden to be lenient about any boundaries that Chazal established. There are many who thought they could, yet unfortunately succumbed.  (Sefer Hachinuch §188)

15. It is worth mentioning that in addition to serving as a practical mechanism to help distance one from sin, adhering to Chazal’s boundaries also serves as a spiritual protection to avoid sin. (Noam Megadim, Parshas Yisro)

All Halachos Together - Related to Technology Use
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Shemiras Einayim

Below is a short overview of the halachos of shemiras einayim

1. It is forbidden for a man to gaze at a woman. One who does so transgresses the prohibition of “V’nishmarta mikol davar ra, you must guard yourself from every improper thing” (Devarim 23:10). In many instances, he also transgresses the prohibition of “Lo sasuru acharei levavchem v’acharei eineichem, you may not turn after your hearts and after your eyes” (Bamidbar 15:39). (Berachos 61a; Shulchan Aruch EH 21:1 and OC 75; Mishnah Berurah 75:17)
2. According to the letter of the law, if one merely glances a woman incidentally, without intention to gaze at her, he has not transgressed any prohibition. (The poskim write that the prohibition against looking at a woman only applies when one gazes at her, i.e., while concentrating and analyzing her features. However, if one merely glances at a woman superficially, without analyzing details or focusing on what she looks like, this is permitted according to the letter of the law. It is possible for one to know of the other person’s features after glancing at them many times. However, in this case, knowing the features is the result of glancing, rather than gazing.) (Yam Shel Shlomo, Kesubos ch. 2; Pri Megadim MZ 76:1; Mishnah Berurah 76:7; Igros Moshe OC 1:40; see Chut Shani EH p. 42)
3. From a mussar perspective, however, a man should avoid even glancing at a woman, certainly when that could lead to improper thoughts. (Mishnah Berurah 75:1 and :7; see Chut Shani EH p. 42)
4. Furthermore, an “adam chashuv” should act stringently and refrain from even “glancing” at women. (ibid.)
5. It is forbidden to “glance,” and certainly to gaze, at any part of a woman’s body that is normally covered. It is certainly forbidden to even glance at a woman who is dressed immodestly. (Mishnah Berurah 75:1 and :7; Igros Moshe OC 1:40 and EH 3:13; see Chut Shani EH p. 42)
6. Women also must guard their eyes to avoid looking at inappropriate things. In certain cases, there is an issur d’Oraysa for a woman to look at men or at indecent things, just as there is for men (as discussed at length in previous emails). (Sefer Hachinuch, Mitzvah 363; Shevet Halevi vol. 5, 197:2, Igros Moshe EH 1:69; Chut Shani EH p. 43; Shu”t Az Nidberu 12:39; see Shu”t Be’er Moshe vol. 4, 147:23)
7. If a person saw a forbidden sight inadvertently, it is not considered an aveirah; however, he must look away immediately. (See Tur OC 1:1)

Shemiras Einayim on a Screen

1. All of the halachos of shemiras einayim also apply to sights that one sees in pictures, on a video, etc. What a person is forbidden to gaze or glance at in real life is also forbidden to be viewed on a screen. (Shevet Halevi 2:2; Minchas Yitzchok vol. 2, 84:9; see also Shu”t Divrei Malkiel 3:58; Rav Berachos by the Ben Ish Chai, maarechesTzadi; Shu”t Be’er Moshe vol. 3, 154 and vol. 4, 147:21; Shu”t Emek Hateshuvah 96:34; Yisrael Kedoshim 86)

Seeing pictures or watching videos on a screen can be even worse than seeing things in real life.

• The poskim say (see Minchas Shlomo 91:23) that one reason for the very strict prohibition of walking behind a woman — “achorei ishah” — is because when one stands face-to-face, there is a natural sense of embarrassment to stare directly at the other person; therefore, one will usually refrain from doing so. On the other hand, when someone is behind someone else, the person in front won’t realize if the person behind them is staring at them and the person in back will lack the natural tendency to look away. The same logic applies to looking at images in a picture or on a screen. One who views such images does not have the natural embarrassment that stops him from looking at the woman that he sees.
• The poskim also explain (see Chazon Ish OC 16:7) that the reason it is forbidden to even glance at an immodestly dressed woman, even without “gazing” at her, is because even just glancing can lead a person to intentionally gaze at them. The same applies to pictures, and all the more so to videos, which naturally attract a person’s attention and cause him to gaze at them. One who watches a video is even drawn to look at things which, were he to see them in real life, he would merely glance at them and immediately look away or continue on his way. Therefore, this concept — that merely glancing at inappropriate things leads to deliberately gazing at them — certainly applies to images on a screen.

Thoughts

1. Below is a short overview of the halachos of hirhur (forbidden thoughts), which were discussed at length in previous emails:

1. It is forbidden for a man or woman to think sinful or inappropriate thoughts about a member of the opposite gender. If one consciously does think such thoughts, he or she transgresses the prohibition of “Lo sasuru acharei levavchem v’acharei eineichem, you shall not turn after your hearts and after your eyes.” (Berachos 12b; Shulchan Aruch EH 23:2 and 25:1; Igros Moshe EH 1:69)
2. Similarly, it is forbidden for a man to think any thoughts that could lead him to pitfalls. If he does think such thoughts, he transgresses the prohibition of “V’nishmarta mikol davar ra, you shall guard yourself from every improper thing.” (Shulchan Aruch EH 21:1, 23:3, and 25:1; Bais Shmuel ibid:2)
3. Included in this prohibition is the rule that one is forbidden to do any type of action that could lead him to have improper thoughts. If a person knows that doing a certain thing or going to a certain place will lead him to have such thoughts, he may not do so. (Sefer Hachinuch, mitzvah 188; see also Shulchan Aruch EH 21:1, 23:3, and 25:1; Chut Shani EH 21:7; Igros Moshe EH 1:69)
4. If an improper thought enters a person’s mind unintentionally, it is not considered an aveirah. However, he should immediately divert his thoughts elsewhere in order to stop thinking the inappropriate thoughts. (Ezer M’Kodesh EH 23:3; Derech Pikudecha, mitzvah 35, see also Rabbeinu Bechayei, Devarim 29:18)

Darka Acharina

1. Below is a short overview of the halachos of “darka acharina” (problematic situations where another option exists), which were discussed at length in previous emails:

1. As mentioned in the past, it is forbidden for a person to place himself in a situation where he knows that he will be faced with spiritual challenges. Chazal (Bava Basra 57b) give the example of a person who has to travel to a certain location and can choose one of two roads to get there. On one of the routes, he will be exposed to forbidden sights, whereas the other is free of temptation. If the person chooses to take the road which poses spiritual challenges, he is referred to as a rasha.
2. If there is no other road to his destination (or no other way to do the specific thing he needs to do), he is permitted to take that road; however, he must be very careful to guard his eyes and thoughts in order to avoid seeing or thinking anything forbidden. (Rashbam, Bava Basra 57b; Shu”t Az Nidberu 6:75; Chut Shani EH page ; Shu”t Meishiv Nevonim 6:48)

When there is No Other Option

1. Even when no other option exists, one is only permitted to take the road that presents spiritual challenges if he is confident in himself and knows that he can guard his eyes and thoughts from sin. However, if he knows for certain that he is not strong enough to withstand the temptation and he will look at forbidden sights or think forbidden thoughts, or even if there is a larger probability that he will transgress than not, it is forbidden for him to take that road even though there is no other option. (Sefer Hachinuch, mitzvah 188; Igros Moshe 1:56; Chut Shani EH 21:5; Yisrael Kedoshimperek 4)

Similarly, the poskim write that it is only permitted to pass through a road that contains spiritual challenges (such as immodestly dressed women) if one is simply traveling through the area and there is no other way to reach his destination. It is never permitted to position oneself in a setting that contains such challenges. Therefore, for instance, it is prohibited to go to and loiter at a place frequented by immodestly dressed women. One who goes to such a place is called a rasha (See Shu”t Vayaan Dovid 6:15 quoting Rav Shmuel Wosner zt”l; see also Shu”t Yechaveh Daas 5:63)

The Prohibition of “Lo Savi So’eivah el Beisecha”

4. Below are the halachos that relate to the prohibition of “Lo savi so’eivah el beisecha, you shall not bring an abomination into your home” (Devarim 7:26).
A. It is forbidden to bring anything that is considered a to’eivah (abomination) into one’s domain. This includes possessing any written material or images that contain idolatry or heretical ideas. Furthermore, one may not possess books, magazines, or catalogues that are specifically intended for immorality or immodesty. If one does bring such things into his possession, even if he does not look at the pictures or use these things for improper purposes, he transgresses this prohibition. (Sefer HaChinuch, mitzvah 429; Rema OC 90:23; Taz, Gra, and Mishnah Berurah ad loc.; Kovetz Maamarim of Rav Elchonon Wasserman zt”l, p. 27)
B. The Shulchan Aruch rules that one may not daven while in the proximity of items that are in the category of “to’eivah.” (Rema and commentaries ibid.) 

Heretical Thoughts
5. Below is a short overview of the halachos of thinking heretical thoughts.

1. It is forbidden to think thoughts of heresy. We learn this from the pasuk (Vayikra 19:4) “V’lo sasuru acharei levavchem v’acharei eineichem, you shall not turn after your hearts and your eyes.” (Berachos 12b)
2. Included in this prohibition is one being forbidden to direct his mind to thoughts that run contrary to daas Torah, as this can lead to heretical thoughts. (Sefer HaChinuch, mitzvah 387)
3. Also included is the reading of books that contain heretical ideas. (Rambam, Hilchos Avodah Zarah 2:2-3; Rema YD 246)
4. One also may not read books or articles written by a heretic or a person who is a proponent of ‘foreign’ ideas. Even if this particular book or article does not contain anything heretical or blasphemous one should not read it because the author’s corrupt ideas and beliefs will inevitably be infused in his writing and will affect the reader’s spiritual state. (Kovetz Igros Chazon Ish 2:46; Teshuvos V’hanhagos 1:547; Maggid Devarav L’Yaakov of the Maggid of Mezritch, os 65; Maayan Ganim of the Bnei Yissaschor, 16:7)

Arousing the Yetzer Hara

1. There is a prohibition to arouse one’s yetzer hara. This means that one may not do things that arouse his desire to sin. (Shulchan Aruch OC 307:16; Mishnah Berurah :59; Derech Pikudecha, mitzvas asei 53)

Profanity

1. Below is a brief review of the laws of nivul peh, inappropriate language, which were discussed at length in previous emails.

1. It is forbidden to speak words of nivul peh. (Kesubos 8a; Shabbos 33a; Rishonim ad loc.; Charedim 24:49; Shulchan Aruch OC 407:16 and EH 25:1)
2. The prohibition against speaking nivul peh is not limited to inappropriate language. It also dictates that the topics a person speaks about must be refined. (ibid.; see also Pele Yoetz, erech Dibbur)
3. Even if someone uses refined words, if it is evident that he is hinting to vulgar things or immodest matters, he has violated the prohibition against speaking nivul peh. (ibid.)
4. It is similarly forbidden to listen to, read, or write vulgarities. (ibid.)
5. Chazal use very strong terms when discussing this prohibition and say that the sin of nivul peh is the cause of many misfortunes. (Shabbos 33a; Kesubos 8b)

“Moshav Leitzim” – Wasting Time

1. There is a prohibition called “moshav leitzim” (a gathering of scoffers) which is derived from the pasuk (Vayikra 19:4) “Lo sifnu el ha’elilim.” This means that one may not engage in mockery of serious matters, a behavior which leads a person astray from Torah and emunah. The prohibition also includes squandering one’s time by speaking about worthless matters, doing pointless things, or viewing or reading material that contains no benefit or purpose.

Certainly, a person may engage in conversation with others or spend time reading if this benefits his health and frame of mind. Every person’s needs in this area are different, and a person should reach his own conclusion to determine the amount of time he needs to spend engaged in such activities. However, if a conversation or action provides a person with absolutely no benefit and is simply a nonsensical waste of time that could have been used for constructive purposes, it leads the person astray from Torah and pure emunah, and is prohibited. (Avodah Zarah 18b; Shulchan Aruch OC 307:16 and 338:21; Mishnah Berurah 307:59 and 338:21; Maharal, Nesivos Olam, Nesiv Haleitzanus; Even Ha’azel, HilchosMelachim 3:5-6; Shu”t Meishiv Nevonim 2:61)

One Must Forfeit All of His Possessions to Avoid Transgressing!

1. The Rema (OC 656) rules that one should not spend more than one-fifth of his net worth in order to fulfill a mitzvas asei. For example, if his total assets amount to $1,000, he does not need to spend more than $200 to buy an esrog. The same applies to all other positive commandments.

However, when it comes to a mitzvas lo sa’asei, the Rema writes that a person is required to spend all his money to avoid transgressing any prohibition, certainly one which incurs kareis. Even if it will cause him to lose his source of livelihood and he will have no choice other than to go begging from door to door, he is not permitted to transgress a negative commandment. (Mishnah Berurah ibid:10.)

A Decree of the Gedolei Hador

1. The pasuk states: “Lo sasur min hadavar asher yagidulecha yamin u’smol, you may not turn away, neither right nor left, from whatever they tell you” (Devarim 17:11). Chazal learn from here that a person is obligated to obey the rulings of gedolei Yisrael and not to do the opposite of what they say. (There is a disagreement among the Rishonim if this is a Biblical law or an asmachta that is actually a Rabbinic law.) (Rambam, Hilchos Mamrim 1:2; Sefer Hachinuch mitzvah 496)

When the gedolim and Torah leaders of the generation establish decrees and guidelines to protect people from aveiros, we are especially obligated to obey them. Some derive this from the pasuk (Vayikra 18:30) “Ushemartem es mishmarti, and you shall observe My charge.” (Others maintain that this is learned from the pasuk (Devarim 27:26) “Arur asher lo yakim es divrei haTorah hazos, cursed is he who does not uphold the words of this Torah.”)
This is so stringent that if someone swears to disobey such a decree of the gedolim, it is the same as if he swore not to obey a mitzvah of the Torah — which is considered a shevuas shav, an oath made in vain! — because we are obligated to obey the mitzvos of the Torah and have no other recourse. (Mordechai, Shevuos 755; Shulchan Aruch YD 28:33 and Taz :42; Shu”t Maharam Shick YD 5; see Shu”t Be’er Moshe 3:163-165)

The Obligation to Guard Oneself from Spiritual Danger

1. We find numerous instances where the Torah obligates us to avoid physical dangers. For example, one is required to build a railing on a roof or porch to ensure that no one falls off. Similarly, the Torah requires a person to ensure that no one is physically harmed by him or his property.

We should learn a kal v’chomer from this. If the Torah requires us to be so careful regarding physical danger, which is only relevant in this transient world, how much more careful must we be regarding spiritual dangers, which are relevant to the eternal world! (Shu”t Maharam Shick OC 207 and YD 335; see also Bais Yosef 590; Pele Yoetz, erech Arayos)

The Prohibition of “Lo Sikrevu”
12. The Chinuch (Sefer Hachinuch §188) explains that the general principle of the halachos of kreivah and hisrachkus between genders, is that one may not do anything that leads toward inappropriate thoughts, or which cultivates a sense of closeness with a member of the opposite gender (to whom one is not immediately related). This principle applies to speech, behavior, or any action that can lead to a relationship.

It is impossible to list every type of behavior that can lead to closeness between the genders as it depends upon the circumstances, personal natures, etc. Therefore, Chazal listed several universal behaviors that apply to everyone, i.e., these behaviors are always liable to lead to closeness between opposite genders. In addition, Chazal established boundaries for these behaviors which apply to everyone equally.

Create Your Own Boundaries
13. In addition to the distancing mandated by Chazal, every individual is obligated to establish his/her own customized boundaries to avoid inappropriate thoughts and/or closeness with a member of the opposite gender. One should establish these boundaries based on his/her unique circumstances, i.e., nature, surroundings, nature of one’s relationship with the other individual, etc. (Sefer Hachinuch §188)

“It won’t affect me…”
14. Even if one believes that his Yetzer Hara will not overpower him in this area, and reasons that “This behavior won’t affect me and won’t lead me to sin,” he is nonetheless forbidden to be lenient about any boundaries that Chazal established. There are many who thought they could, yet unfortunately succumbed.  (Sefer Hachinuch §188)

15. It is worth mentioning that in addition to serving as a practical mechanism to help distance one from sin, adhering to Chazal’s boundaries also serves as a spiritual protection to avoid sin. (Noam Megadim, Parshas Yisro)

Internet with a Filter

1. If someone needs to use the internet, he is obligated according to the letter of the law to install a "good filter". He must do so even if it costs money. (All of the prohibitions previously discussed and explained in the fundamental halachos apply to internet usage. This is especially true because all of the Gedolei Yisrael from all sects have ruled accordingly and we are obligated to obey them, as previously explained.)  

2. A “good” filter means the best filter that a person can install that will fit his needs (that conform with the basic standards and requirements of a filter). (As explained in the laws of “darka acharina.”)

Thank you very much @davidt for provider this service. I just read through most of the thread (hope to finish tomorrow) and its amazing. I was always looking for clear cut guidance, i very much like that you include the Mara M'komis.

May it be a zechus for you,

PS: I'm sure there are many silent readers who are benefiting from you posting. Keep it up.

davidt wrote on 21 Feb 2024 16:24:

This is a big chizuk for me as I pay for my own filter on my work computer when really my boss should.

Heeling wrote on 06 Mar 2024 03:00:

Your feedback is very very appreciated. 
I felt that this thread might be not so much needed here but the right approach is:
even if one person benefits from it one time, the whole effort is worth it!

THANK YOU!!

A Woman’s Obligation

3. Women are also obligated to install proper filters on their internet-capable devices. This is both because the halachos of shemiras einyaim and improper thoughts are also relevant to them, and because they have to protect themselves from the generally improper and corrupt ideas that are found in abundance on the internet


Immediately Installing a Filter

4. If someone purchases a computer, tablet, etc., that has (or is capable of having) internet access, he is  obligated to immediately install a good filter. He should not use the device before installing the filter.

This is both because of the prohibition to own an improper item (as discussed previously) and because of Chazal’s statement (Kesuvos 13b; Chullin 11a; Niddah 30b), “Ein apitropos l’arayos,” which means that no one is guaranteed to emerge unscathed when it comes to matters of indecency. In several places, Chazal describe how a person must distance himself from a spiritual challenge as much as possible. When someone owns such a device, it is certain that he is facing such a challenge.

The facts show that when a filter is not immediately installed on a device, time can drag on before one is installed and, sometimes, it never gets done and no filter is ever put on. Even when a filter is eventually installed, it is often too late, as the individual already had a downfall while his device was unfiltered, and he has reached a level where the filter will not be able to help him. (See Shu”t Chasam Sofer YD 75)

Curious about what the halach says about AI generated stuff... if that counts as a women if it's not a specific women I guess it falls into the same categories a video game or cartoon charcter would right? 

notezy wrote on 06 Mar 2024 15:45:

Based on the assumption that only true images a re a problem - Art focuses on drawing nudes very often .  Should that be fine?