I recently heard someone mention the concept of “Ayn Morin Ken” they said it means “the law is like this, but we don’t teach that” it really doesn’t make sense to me. Can you please explain the concept and when and why it would be applicable?
Thank you!
Thank you for explaining!
A rabbi told me that a few decades ago he was a rabbi over a retiree community in Florida. Almost everyone drove to shul on shabbat and they asked him if they could take the local bus. The bus in that community was free for the residents and it stopped at every single stop regardless of anyone getting on or off at any particular stop. The rabbi asked his Posek who told him that technically it’s completely allowed for them to take the bus to shul instead of drive, but don’t tell them that it’s allowed because they might come to think that they can pay for a taxi before shabbat and have it come on shabbat and drive them places (including out of the Tchum) so tell them it’s not allowed. That way at least they’re breaking shabbat but on their own, because his Posek said that if you tell them they can take the bus and now because you told them that they might come to break Shabbat in others ways because they’ll misunderstand what you told them. So it’s better to tell them it’s not allowed.
Hearing this made me feel really confused/frustrated with the lack of transparency. At the same time, would that fall under the concept of “Ayn Morin Ken” or is it under a different concept?
Thank you!
No, this is not a case of “Halachah ve’ein morin kein”. That principle applies to very specific and rare situations where the halachah is technically permitted, but due to potential for severe misunderstanding or abuse by the broader public, Chazal instructed that it not be publicly taught or advised. These cases are clearly defined and rooted in deep halachic reasoning.
What you’re describing here is something else entirely—it’s a form of withholding halachic truth out of fear that people might misunderstand or misuse the ruling. That kind of approach can lead to confusion, disillusionment, and even resentment toward halachah itself. If something is permitted, especially in a case where it would reduce Shabbat desecration (like opting for a passive ride on a free bus versus actively driving a car), then honesty and clarity are essential.
By hiding that leniency, you potentially cause people to violate Shabbat more severely, or distance themselves from Torah observance altogether. Worse, you teach them to view halachah as arbitrary or manipulative—when in truth, halachah is meant to be a system of clarity, compassion, and integrity.
So no, this is not “halachah ve’ein morin kein.” It’s a distortion of the halachic process, and it can do real harm. People deserve honest guidance, not calculated ambiguity. Rabbanim should trust the intelligence and sincerity of their communities enough to explain the halachah clearly, and offer proper boundaries and education where needed.
I really appreciate you explaining. It makes so much sense, I couldn’t agree with you more.
1. Why do Poskim do that?
2. Why don’t they trust the intelligence and sincerity of their communities?
It likely stems from a distorted reading of the Talmud and other Rabbinic sources. Somewhere along the way, the role of the Rabbi got confused with that of a gatekeeper, rather than a guide. But ultimately, we cannot choose right from wrong for our congregants. That choice must always remain with them.
Our role is to help steer them, support them, and provide clarity—but not to take over their moral agency. It’s a bit like a parent of a child struggling with addiction. The parent may try everything—pleading, controlling, sacrificing—to “fix” the problem. But healing can only begin when the child takes ownership of their own journey.
Some Rabbis, with the best of intentions, try too hard to protect or control. But sometimes the most helpful thing we can do is take a step back and allow people the space to grow. That’s something support groups like Al-Anon or ACOA often help parents understand: love doesn’t mean control. It means showing up with compassion, while respecting someone else’s autonomy.
The phrase “Ayn Morin Ken” means “this is technically the law, but we don’t teach it that way.” It’s used very rarely in the Talmud, only in specific cases where teaching the halacha as-is could lead to problems.
A good example is putting on tefillin at night. The Talmud says it’s technically allowed, but we don’t teach people to do it—“ayn morin ken”—because there’s a risk someone might fall asleep while wearing them, which is improper.
So it’s really just a precaution, not a contradiction in halacha.