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