🔥 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**.

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