Answering YUr Shailos

🔥 Brushing teeth on Shabbos – four primary halachic approaches   – Issue is multi-faceted: **Memareiach**, **Sechitah**, **Hachanah**, **Refuah**, **Melabein**, **Uvdin d’chol**, **Chavalah** are all discussed in the literature.   – **View 1 – Rav Soloveitchik / Rav Hershel Schachter**:    – Permits **normal toothbrushing** on Shabbos with:     – Regular toothpaste     – Wet toothbrush     – Rinsing the toothbrush afterward    – Memareiach: Unlike smoothing a surface, brushing does not **grind down/smooth the teeth themselves**, only removes plaque.    – Hachanah concern (washing toothbrush “for after Shabbos”):     – Rav Schachter said it is **for cleanliness and Shabbos oneg**, not to prepare for after Shabbos (e.g., to avoid spouse being upset at a messy bathroom on Shabbos).   – **View 2 – Rav Ovadia Yosef**:    – Allows **wet toothbrush** and **regular toothpaste**.    – Requires a **designated Shabbos toothbrush** to avoid **Uvdin d’chol** (weekday-like behavior).    – Advises **not washing the toothbrush** afterward due to **Hachanah** concerns.   – **View 3 – Rav Shlomo Zalman Auerbach / Rav Elyashiv (Rav Elyashiv Weinberg cited)**:    – Forbids **regular toothpaste** due to **Memareiach**.    – Allows **liquid toothpaste**.    – Not particularly concerned with **Sechitah** when using liquid toothpaste.   – **View 4 – Rav Moshe Feinstein** (followed by Rav Willig in practice):    – Forbids using **any paste/gel** due to **Memareiach** when the paste is spread over the teeth.    – Squeezing toothpaste from the tube is **not the issue**; the issue is smoothing it on the teeth.    – Forbids **wetting the toothbrush** before brushing because of **Sechitah**.    – Forbids **washing off the toothbrush** afterward because of **Hachanah** (preparation for post-Shabbos use).    – Recommended method:     – Put **mouthwash** in the mouth.     – Use a **dry toothbrush** to brush while the mouthwash is in the mouth.     – Avoid turning on **hot water** (Bishul concerns).     – Do **not** rinse off the toothbrush after.  💼 Office Mincha with a Gerer chassid who skips Tachanun at Mincha   – **Gerer minhag**: Not to say **Tachanun at Mincha** (ever).   – If the **minyan location “belongs” to the Gerer** (e.g., his office, or he “owns/runs” the place):    – “Ba’al habayis, minhago” – he can set the **minhag of that place**.    – Others generally follow that minhag, as with a Sefardi-run minyan factory where **Birkat Kohanim is daily**; Ashkenazi Kohanim participate since the hosts’ minhag governs.   – If it is **not his space** and the minyan is more “neutral”:    – One person’s private minhag (e.g., a single Gerer) **should not override** the general minhag of the group.    – It is appropriate to have others **daven for the amud** so Tachanun is not regularly dropped.   – Distinction from Rav Shlomo Zalman:    – If a place has a **real minhag not to say Tachanun**, one follows that minhag.    – If Tachanun is skipped **simply to shorten davening** with no minhag basis, one should **say Tachanun** anyway.  🕍 Wearing a tallis over the head – who, when, and where in davening   – **Source and status of Atifa (covering the head with tallis)**:    – Gemara in Kiddushin and Magen Avraham:     – **Unmarried men** do **not** do **Atifas haRosh**.     – Atifa originally associated with **Talmidei Chachamim / distinguished people**.    – Gemara in Berachos: **Kos shel beracha with zimun** requires Atifa.     – By **kal vachomer**, **devarim shebikdusha** (which require a minyan) should also have Atifa.    – Common practice:     – **Shemoneh Esrei** and **Kaddish / Borchu / Kedusha** said with **Atifa** for a married man.   – **Krias Shema and Atifa**:    – Beis Hillel: **“Kol adam korei kidarko”** – Shema can be recited **in whatever body position you are already in**.     – Since one may not insist on a specific **Amidah** (standing) position for Shema, Atifa, which parallels Amidah for devarim shebikdusha, is also **not required**.    – Taz and Midrash: Hashem does **not burden** Klal Yisrael to say Shema specifically **standing and with head covered** as would be required for a royal proclamation; **any posture is acceptable**.   – **Rav Chaim / Brisker minhag as transmitted by Rav Soloveitchik and Rav Schachter**:    – Tallis **over head** (Atifa) for:     – **Kaddish**     – **Borchu**     – **Kedusha**     – **Shemoneh Esrei**    – Tallis **off the head** for:     – **Birchos Krias Shema**     – **Krias Shema** itself    – Reasons:     – Fulfill **“Kol adam korei kidarko”** for Shema.     – Allow **Tefillin shel Rosh and the Kesher** to remain **visible**, in line with “**V’rau kol amei ha’aretz ki Shem Hashem nikra alecha** – these are the Tefillin shel Rosh.”   – **Other devarim shebikdusha** and Atifa:    – In general, **devarim shebikdusha** require **Amidah and Atifa** unless they take the form of a **pasuk or bracha**, in which case the **“Shema model”** applies and they can be without.    – This explains why **kerias haTorah**, though a devar shebikdusha (requires a minyan), does not require standing or Atifa for each listener.  🛏️ Learning Torah while lying down   – Gemara in Berachos: Torah should be learned **“b’eimah, b’yirah, b’retet, u’v’zeiah”** – with awe, seriousness, and exertion.    – Rav Schachter’s father: word is **“zeiah” (sweat)**, not “ze’ah” (trembling), indicating **physical exertion / ameilus**.    – Ideal posture and demeanor should reflect **kavod haTorah** and focused effort, rather than a relaxed, lounging attitude.   – Gemara in Megillah:    – In times of Rabban Gamliel, Torah was learned **standing**; after his death, people weakened and began to learn **sitting**.    – Rashi calls the shift from standing to sitting a **reduction in kavod haTorah**.   – Hence, in principle, **standing** is the highest standard; **sitting** is a concession; **lying down** is a further reduction in formal kavod.   – However, there is also value in **having Torah on one’s mind even when lying down**:    – While resting / going to sleep, it is better to **occupy the mind with Torah** than with nonsense or nothing.    – **Hirhur (thinking) in Divrei Torah** is certainly permissible in any posture.   – Practical balance:    – **Core learning sessions** should be done in a manner reflecting **seriousness and effort** (not lying down).    – When one **already needs to lie down** (e.g., for rest, bedtime), it is positive to **read/think Torah** at that time.  📚 Considering a career in chinuch (Jewish education) vs. financial concerns   – Two simultaneous responsibilities in guidance:    – **Encourage** those who are genuinely suited for chinuch.    – **Discourage** those who are not appropriate for it.   – When a person:    – Has **talent and desire** for chinuch,    – But is **paralyzed by financial uncertainty** and needs a clear, predictable pay path,    – This often reflects either:     – A **lack in bitachon (trust in Hashem)**, or     – A **rigid personality** that cannot tolerate financial ambiguity.    – If one is **unable** to get over this “bitachon hump,” chinuch may **not be a viable path** for that individual.   – Observed outcomes:    – Most people who entered chinuch and were reasonably suited **do not regret it**, and their families had their basic needs met (food, schooling, etc.), though often **without luxuries** such as expensive vacations.    – Some leave chinuch later, but conversely some **leave other careers** (e.g., law) to go **into** chinuch for greater meaning.   – Rav Silver’s practical guidance (re: choosing between law school and chinuch):    – Law: clear, structured **career trajectory**, salary ladder, partner track.    – Chinuch: often **no clear trajectory**, but:     – There can be periods of **significant stability** (e.g., secure positions in schools and shuls).     – One’s actual career path may be **much more expansive** than imagined (e.g., ending up teaching at **Beis Midrash / Semicha level**, which might never have been anticipated).   – Hashkafic point:    – “Those who take care of Hashem’s children, Hashem takes care of them.”    – Communities often **value and seek to support** excellent mechanchim respectfully.   – Broader reality check:    – **No field** is fully secure today; **AI and economic shifts** can destabilize even previously “safe” professions.    – Thus, fear of instability should be weighed against the fact that **other fields also lack guarantees**.  🕯️ Havdalah candle – is a single braided wick acceptable?   – Halachic ideal: **Avukah** for Havdalah.    – Gemara in Pesachim: Mitzvah Min HaMuvchar to use an **avukah**.    – Rambam: defines avukah as **a strong, multi-flame light**.    – Shulchan Aruch (O.C. 298:2):     – “Mitzvah min hamuvchar le’varech al avukah.”     – If one does not have an avukah, some say to **light a second candle and join them**.    – Rema: **Any candle with two wicks** already has the halachic status of an **avukah**.    – Mishnah Berurah: **Better** for the avukah to be a **wax candle**, but still focused on having **multiple wicks**.   – Status of a **single braided wick**:    – Technically, the bracha on the fire is **on any visible flame**, so one can be yotzei with a **single flame**.    – However, the **“mitzvah min hamuvchar”** is specifically a multi-wick avukah.    – A single braided wick is **not** an avukah in the strict sense, but it does provide **a larger, more substantial flame** than a thin single wick.    – Therefore:     – One **fulfills Havdalah** with such a candle.     – But le’chatchila, a **two-wick candle** is preferred to fulfill the **ideal of avukah**.  🎄 Buying kosher foods with non-Jewish holiday themes (e.g., “Christmas tree” cookies)   – Products like **kosher Christmas-themed cookies** are common in Western markets.   – Halachic core:    – They are **not actual avodah zarah** and not direct **korbanos / offerings** to avodah zarah.    – Primarily a **marketing and design choice** tapping into local culture and season.   – Discomfort vs. prohibition:    – Many would find **hosting or serving** such items (e.g., “Merry Christmas” napkins) in a shul or Jewish home **inappropriate** due to the **religious messaging and symbolism**.    – However, issuing a blanket **issur** is difficult because the item itself is not a religious act nor a direct support of avodah zarah.   – Practical:    – Halachically **not clearly forbidden**.    – Best practice in many communities: **avoid** overt Christmas-themed items out of **kavod Yisrael and distance from foreign religious imagery**.  📜 Violating website “Terms of Service” (ToS) – halachic status   – When a user clicks **“I agree”**:    – This creates a **binding commitment** under **“hin shel tzedek”**:     – Torah requires one’s **“yes” to be a real yes** and one’s **“no” to be no**; obligations created by one’s declarations and clicks must be honored.   – **Intellectual property** aspects:    – Many ToS are designed to protect **copyrights, usage rights, and proprietary data**.    – Rav Willig’s approach (as reported): these are governed by **Dina deMalchusa Dina** (the law of the land).    – If secular law recognizes the ToS and protects the company’s intellectual property, **halacha obligates compliance** via Dina deMalchusa.   – Conclusion:    – Intentionally violating ToS after agreeing is **halachically problematic** due to:     – **Breaking one’s word (“hin tzedek”)**.     – **Violating Dina deMalchusa** in areas such as IP and contract law.  📖 When Mishnah Berurah brings a dispute – how should a layperson decide?   – **Baseline**:    – Most of halacha (**“99%”**) is non-controversial; learning Shulchan Aruch and Mishnah Berurah gives strong guidance on the majority of cases.   – When encountering a **machlokes** in the Mishnah Berurah:    – Step 1: **Check minhag ha’olam**:     – See how **frum communities actually practice** in that situation.     – If there is a consistent minhag, that is often the **default path**.    – Step 2: If **no obvious minhag** (rare/special case):     – Ask **your Rebbe / Rav**; that is what Rebbeim are for.    – Step 3: For someone who **themselves is a Rebbe / Rav**:     – Even then, one ideally consults **older Rebbeim** when possible.     – Where that is not possible, one investigates **sources and seforim**, understands **each side’s reasoning**, and decides based on the **stronger argument and weighting of authorities**.  🎧 Are mosh pits “Chukas HaGoyim”?   – **Definition** (dictionary): Area near a stage where people **jump, thrash, and deliberately collide** while listening to music.   – Halachic framework of **Chukas HaGoyim**:    – **Smag**: Practices that are **“Me’yuchad lahem”** (distinctly theirs) are problematic.    – **Gra**: Focus on practices tied to **idolatrous worship** (e.g., trees in churches).    – **Maharik / Beis Yosef**:     – Two main issues:      – Acts of **Pritzus** (licentiousness).      – Practices **with no rational explanation** – suspected **remnants of avodah zarah**.     – If there is **no logical reason**, assume it may be **idolatry-based**.   – Applying this to **mosh pits**:    – Origins: late **197s Southern California punk scene**, later spreading to Washington, D.C., Boston, New York, and into metal, grunge, EDM, and hip-hop.    – Purpose: a **high-energy, intense physical expression** of the music for youth with lots of energy; essentially a **social/entertainment phenomenon**, not a religious ritual.    – Therefore, it does **not appear to be rooted in avodah zarah**.    – As such, it is probably **not Chukas HaGoyim** in the strict halachic sense.   – Other halachic and hashkafic issues:    – Documented as being **violent** enough that:     – Some venues **ban** it.     – Some performers have been **arrested** for inciting it.     – Injuries and property damage can occur.    – Halachically:     – **Assur to harm others** or put them in **unreasonable danger**.     – If damage occurs (e.g., torn clothing, injuries), there may be issues of **nezek** (damages).     – There is a possible argument of **implicit mechilah / assumption of risk** (similar to Purim damage halachos) where everyone entering knows and accepts the risk, but that is a complex Choshen Mishpat discussion.    – Hashkafically and practically:     – Even if not Chukas HaGoyim, it is likely **not an appropriate practice** to organize or join, given **violence, danger, and lack of refinement**.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy