🔥 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 fo
