Brushing Teeth on Shabbat - Revision history

Gsilver2 at 03:50, 16 July 2024

2024-07-16T03:50:15Z

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	(2) In general sechita (squeezing) can be a toldah of either dosh (threshing) or milabein (whitening). For example, one who squeezes juice out of a fruit violates dosh, whereas one who squeeses a garment from the liquid it was just laundered in violates milabein. One violates milabein even if they have no need for the liquid being squeezed out, since it is still cleaning the garment. However, to violate dosh, one has to need the liquid being squeezed out, just like when one threshes they are extracting the kernel from the husk. Here, the water being squeezed out of the bristles is הולך לאיבוד, meaning that it goes to waste, and you have no interest in it. Thus there is no concern of sechita as a toldah of dosh. In terms of sechita as a toldah of milabein, the Seridei Eish claims that since the toothbrush is meant to get wet, there is no problem of sechita as a toldah of milabein either. He bases this on the Magen Avraham Seif Katan 19 on shulchan aruch 320:15, who says that if a garment is meant to get wet then there is no concern that one will come to launder it. [This too is a bad proof, because all the Magen Avraham is saying there is that we aren't concerned ''lest'' you come to squeeze the garment, since it is meant to get wet so you don't care if it's wet. He is not saying that you are ''allowed'' to squeeze it. Squeezing it would certainly violate milabein, it's just that we are not concerned you will come to squeeze it, and so you are allowed to get it wet in the first place.]		(2) In general sechita (squeezing) can be a toldah of either dosh (threshing) or milabein (whitening). For example, one who squeezes juice out of a fruit violates dosh, whereas one who squeeses a garment from the liquid it was just laundered in violates milabein. One violates milabein even if they have no need for the liquid being squeezed out, since it is still cleaning the garment. However, to violate dosh, one has to need the liquid being squeezed out, just like when one threshes they are extracting the kernel from the husk. Here, the water being squeezed out of the bristles is הולך לאיבוד, meaning that it goes to waste, and you have no interest in it. Thus there is no concern of sechita as a toldah of dosh. In terms of sechita as a toldah of milabein, the Seridei Eish claims that since the toothbrush is meant to get wet, there is no problem of sechita as a toldah of milabein either. He bases this on the Magen Avraham Seif Katan 19 on shulchan aruch 320:15, who says that if a garment is meant to get wet then there is no concern that one will come to launder it. [This too is a bad proof, because all the Magen Avraham is saying there is that we aren't concerned ''lest'' you come to squeeze the garment, since it is meant to get wet so you don't care if it's wet. He is not saying that you are ''allowed'' to squeeze it. Squeezing it would certainly violate milabein, it's just that we are not concerned you will come to squeeze it, and so you are allowed to get it wet in the first place.]

	(3) The Rambam 22:15 paskens (codifying the Mishnah Shabbat 143a) that one is allowed to use a sponge if it has a handle, but if it doesn't have a handle then it's prohibited because of sechita, since one will inevitably squeeze water out of the sponge. The Ra'avad ~~ibid~~ is bothered with a question - if the sponge has a handle, you will still squeeze water out of the sponge, so why should having a handle permit it!? He answers that if the sponge has a handle, we view the sponge as if it's just a cup full of water and you are pouring out the water, which is certainly permitted. The handle allows us to view the sponge in this way, as opposed to viewing it as squeezing out absorbed water. Presumably, this answer of the Ra'avad can work here too, since the toothbrush has a handle.		(3) The Rambam 22:15 paskens (codifying the Mishnah Shabbat 143a) that one is allowed to use a sponge if it has a handle, but if it doesn't have a handle then it's prohibited because of sechita, since one will inevitably squeeze water out of the sponge. The Ra'avad is bothered with a question - if the sponge has a handle, you will still squeeze water out of the sponge, so why should having a handle permit it!? He answers that if the sponge has a handle, we view the sponge as if it's just a cup full of water and you are pouring out the water, which is certainly permitted. The handle allows us to view the sponge in this way, as opposed to viewing it as squeezing out absorbed water. Presumably, this answer of the Ra'avad can work here too, since the toothbrush has a handle.

	(4) You can use a towel to dry off ([[Shabbat]] 147b), even though we should have been concerned that you might come to squeeze it out (like we are concerned in other cases), because chazal were lenient that if we prohibit drying with a towel then people won't even wash (since they won't want to wash if they know they won't be able to towel-dry), and it's very difficult for people to not wash (אי אפשר לעמוד בלא רחיצה). In a similar vein, it is difficult for people to not brush their teeth and so perhaps we can apply similar reasoning to permit it. However, the Seridei Eish acknowledges that אין מדמין שבות לשבות (you can't really compare one isur drabanan to another), and so this last reason is not in-and-of-itself a solid basis for leniency.</ref>		(4) You can use a towel to dry off ([[Shabbat]] 147b), even though we should have been concerned that you might come to squeeze it out (like we are concerned in other cases), because chazal were lenient that if we prohibit drying with a towel then people won't even wash (since they won't want to wash if they know they won't be able to towel-dry), and it's very difficult for people to not wash (אי אפשר לעמוד בלא רחיצה). In a similar vein, it is difficult for people to not brush their teeth and so perhaps we can apply similar reasoning to permit it. However, the Seridei Eish acknowledges that אין מדמין שבות לשבות (you can't really compare one isur drabanan to another), and so this last reason is not in-and-of-itself a solid basis for leniency.</ref>
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	===Chavalah===		===Chavalah===
	Brushing your teeth can cause the gums to bleed, thereby violating the tolda known as chavala (lit: bruising), which according to most rishonim is under the melacha of [[shochet]].<ref> Shulchan Aruch Orach Chaim 316:8, Mishna Brurah ~~ibid~~ s.k. 30. Mishna Brurah 328:147; 39 Melochos, p. 893-94. </ref>		Brushing your teeth can cause the gums to bleed, thereby violating the tolda known as chavala (lit: bruising), which according to most rishonim is under the melacha of [[shochet]].<ref> Shulchan Aruch Orach Chaim 316:8, Mishna Brurah s.k. 30. Mishna Brurah 328:147; 39 Melochos, p. 893-94. </ref>

	# Rav Yitzchak Yaakov Weiss thinks this is a concern with toothbrushes, especially ones with hard bristles.<ref> Minchat Yitzchak 3:50 </ref>		# Rav Yitzchak Yaakov Weiss thinks this is a concern with toothbrushes, especially ones with hard bristles.<ref> Minchat Yitzchak 3:50 </ref>

Gsilver2 at 03:48, 16 July 2024

2024-07-16T03:48:47Z

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	The toothpaste becoming more foamy and fluid may be a problem of [[molid]]. Molid is the rabbinic prohibition of creating a new substance (or more precisely, changing the form of a substance), which is based on the gemara (Shabbat 51a) that prohibits crushing ice into water on shabbat.<ref>This is based on Rashi's interpretation of the gemara there that turning the ice into water is "דמי למלאכה, שבורא המים האלו" - it is similar to creative labor since you are creating the water. Other rishonim understand this gemara as being a narrow decree limited to not squeezing ice into water, lest one come to [[Squeezing\|squeeze]] fruit for their juice and thereby violate [[sechita]]. See Rambam Mishneh Torah Hilchot [https://halachipedia.com/Shabbat Shabbat] 21:13. According to these rishonim, there would thus be no source for a rabbinic prohibition of molid.		The toothpaste becoming more foamy and fluid may be a problem of [[molid]]. Molid is the rabbinic prohibition of creating a new substance (or more precisely, changing the form of a substance), which is based on the gemara (Shabbat 51a) that prohibits crushing ice into water on shabbat.<ref>This is based on Rashi's interpretation of the gemara there that turning the ice into water is "דמי למלאכה, שבורא המים האלו" - it is similar to creative labor since you are creating the water. Other rishonim understand this gemara as being a narrow decree limited to not squeezing ice into water, lest one come to [[Squeezing\|squeeze]] fruit for their juice and thereby violate [[sechita]]. See Rambam Mishneh Torah Hilchot [https://halachipedia.com/Shabbat Shabbat] 21:13. According to these rishonim, there would thus be no source for a rabbinic prohibition of molid.

	The Shulchan Aruch (OC 318:16) paskens leniently, that one is allowed to place fully cooked solid food close to a fire, even though the congealed fats will melt into liquid. However, the Rema ~~ibid.~~ rules stringently, that one should not place the solid food near the fire in a way that will cause it to liquify, except in cases of need.		The Shulchan Aruch (OC 318:16) paskens leniently, that one is allowed to place fully cooked solid food close to a fire, even though the congealed fats will melt into liquid. However, the Rema rules stringently, that one should not place the solid food near the fire in a way that will cause it to liquify, except in cases of need.

	This same machloket applies to the permissibility of using a bar of soap. Shulchan Aruch (326:10) permits it, but the Rama there forbids it because of [https://halachipedia.com/Molid molid], since the solid bar of soap will liquify through use.</ref>		This same machloket applies to the permissibility of using a bar of soap. Shulchan Aruch (326:10) permits it, but the Rama there forbids it because of [https://halachipedia.com/Molid molid], since the solid bar of soap will liquify through use.</ref>
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	===Sechita===		===Sechita===
	Brushing one's teeth may be a problem of [[Dosh\|sechita]] (lit: squeezing), since in the process of brushing, one squeezes absorbed water out of the bristles.<ref>The Gemara ([[Shabbat]] 128b) says that there's no problem of sechita in hair - אין סחיטה בשער, presumably since it doesn’t absorb. Rambam ([[Shabbat]] 9:11) paskens this gemara. However, the [[Maggid]] Mishnah ~~ibid~~ says that it is still asur derabbanan. It is unclear where exactly the Maggid Mishnah knew this from. Presumably, the rationale is that there is a rabbinic decree not to squeeze hair, even though it doesn't absorb, lest you come to squeeze something else which does absorb. Kesef Mishnah on Rambam 2:11 seems to concur with this ruling of the Maggid Mishnah. See also Mishna Brurah siman 330 s.k. 7. Since l'halacha we hold that one is prohibited from squeezing out hair, despite it's being relatively non-absorbant, there is thus reason to suspect that this gezeira drabanan would apply by a tooshbrush as well.</ref>		Brushing one's teeth may be a problem of [[Dosh\|sechita]] (lit: squeezing), since in the process of brushing, one squeezes absorbed water out of the bristles.<ref>The Gemara ([[Shabbat]] 128b) says that there's no problem of sechita in hair - אין סחיטה בשער, presumably since it doesn’t absorb. Rambam ([[Shabbat]] 9:11) paskens this gemara. However, the [[Maggid]] Mishnah says that it is still asur derabbanan. It is unclear where exactly the Maggid Mishnah knew this from. Presumably, the rationale is that there is a rabbinic decree not to squeeze hair, even though it doesn't absorb, lest you come to squeeze something else which does absorb. Kesef Mishnah on Rambam 2:11 seems to concur with this ruling of the Maggid Mishnah. See also Mishna Brurah siman 330 s.k. 7. Since l'halacha we hold that one is prohibited from squeezing out hair, despite it's being relatively non-absorbant, there is thus reason to suspect that this gezeira drabanan would apply by a tooshbrush as well.</ref>

	# Rav Moshe thinks that one should not wet the brush with water before use.<ref>Igros Moshe (OC 1:112). He is concerned that if the brush is wet, then during use you will squeeze out some of the water and thereby violate the isur drabanan of שחיטה בשיער. See above section on memareach, where we cite Rav Moshe's position that using toothpaste is also forbidden. </ref>		# Rav Moshe thinks that one should not wet the brush with water before use.<ref>Igros Moshe (OC 1:112). He is concerned that if the brush is wet, then during use you will squeeze out some of the water and thereby violate the isur drabanan of שחיטה בשיער. See above section on memareach, where we cite Rav Moshe's position that using toothpaste is also forbidden. </ref>

Gsilver2 at 03:45, 16 July 2024

2024-07-16T03:45:18Z

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	===Sechita===		===Sechita===
	Brushing one's teeth may be a problem of [[Dosh\|sechita]] (lit: squeezing), since in the process of brushing, one squeezes absorbed water out of the bristles.<ref>The Gemara ([[Shabbat]] 128b) says that there's no problem of sechita in hair - אין סחיטה בשער, presumably since it doesn’t absorb. Rambam ([[Shabbat]] 9:11) paskens this gemara. However, the [[Maggid]] Mishnah ibid says that it is still asur derabbanan. It is unclear where exactly the Maggid Mishnah knew this from. Presumably, the rationale is that there is a rabbinic decree not to squeeze hair, even though it doesn't absorb, lest you come to squeeze something else which does absorb. Kesef Mishnah on Rambam 2:11 seems to concur with this ruling of the Maggid Mishnah. See also ~~Mishnah~~ Brurah siman 330 s.k. 7. Since l'halacha we hold that one is prohibited from squeezing out hair, despite it's being relatively non-absorbant, there is thus reason to suspect that this gezeira drabanan would apply by a tooshbrush as well.</ref>		Brushing one's teeth may be a problem of [[Dosh\|sechita]] (lit: squeezing), since in the process of brushing, one squeezes absorbed water out of the bristles.<ref>The Gemara ([[Shabbat]] 128b) says that there's no problem of sechita in hair - אין סחיטה בשער, presumably since it doesn’t absorb. Rambam ([[Shabbat]] 9:11) paskens this gemara. However, the [[Maggid]] Mishnah ibid says that it is still asur derabbanan. It is unclear where exactly the Maggid Mishnah knew this from. Presumably, the rationale is that there is a rabbinic decree not to squeeze hair, even though it doesn't absorb, lest you come to squeeze something else which does absorb. Kesef Mishnah on Rambam 2:11 seems to concur with this ruling of the Maggid Mishnah. See also Mishna Brurah siman 330 s.k. 7. Since l'halacha we hold that one is prohibited from squeezing out hair, despite it's being relatively non-absorbant, there is thus reason to suspect that this gezeira drabanan would apply by a tooshbrush as well.</ref>

	# Rav Moshe thinks that one should not wet the brush with water before use.<ref>Igros Moshe (OC 1:112). He is concerned that if the brush is wet, then during use you will squeeze out some of the water and thereby violate the isur drabanan of שחיטה בשיער. See above section on memareach, where we cite Rav Moshe's position that using toothpaste is also forbidden. </ref>		# Rav Moshe thinks that one should not wet the brush with water before use.<ref>Igros Moshe (OC 1:112). He is concerned that if the brush is wet, then during use you will squeeze out some of the water and thereby violate the isur drabanan of שחיטה בשיער. See above section on memareach, where we cite Rav Moshe's position that using toothpaste is also forbidden. </ref>
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	===Uvdin Dichol===		===Uvdin Dichol===
	<p class="indent">While there is no clear definition of what uvdin dichol (lit: weekday activity) actually is, the general idea is that on shabbat one should refrain from activities that are deemed to be "weekday" activities.<ref>See Dirshu Mishna ~~Berura~~ (siman 321 footnote 48), in which various opinions are cited:		<p class="indent">While there is no clear definition of what uvdin dichol (lit: weekday activity) actually is, the general idea is that on shabbat one should refrain from activities that are deemed to be "weekday" activities.<ref>See Dirshu Mishna Brurah (siman 321 footnote 48), in which various opinions are cited:

	Rav Shlomo Zalman (Meor Hasshabbat Letter 2:2) defines it as follows: if you do something during the week that would be assur on Shabbat, and then on Shabbat you do the same actions with the same objects but just a modify the action slightly in order to get around the melacha concerns, this would still be prohibited due to uvdin d'chol. <p class="indent">Rav Moshe (Iggerot Moshe 4:74, tochein 4) defines it as something that is an easily recognizable weekday activity, and it doesn't appear like you are doing it in a more haphazard way - שהמלאכה נעשית על ידי זה טובה כמלאכה קבועה דעושין בחול ולא ניכר עניין עשיית עראי שנעשית בלא קפידא כל כך על המלאכה שתעשה יפה.</p><p class="indent">Mishna Brurah (314:41) says that to chop up wood into big pieces would be uvdin d'chol. The ~~Mishnah Berurah~~ in 321:36 he explains that the reason why the Shulchan Aruch (321:10) prohibits using a grinder to grind cheese is because of uvdin dichol. The ~~Mishnah Berurah~~ in 321:45 says that using a vegetable grinder to grind up onions would violate uvdin d'chol (besides for tochein). He also says in (303:87) that you can't use a comb even to lightly brush your hair to one side, but instead should get a special brush for Shabbat with soft bristles , so as not to violate uvdin dichol.</p></ref> </p>		Rav Shlomo Zalman (Meor Hasshabbat Letter 2:2) defines it as follows: if you do something during the week that would be assur on Shabbat, and then on Shabbat you do the same actions with the same objects but just a modify the action slightly in order to get around the melacha concerns, this would still be prohibited due to uvdin d'chol. <p class="indent">Rav Moshe (Iggerot Moshe 4:74, tochein 4) defines it as something that is an easily recognizable weekday activity, and it doesn't appear like you are doing it in a more haphazard way - שהמלאכה נעשית על ידי זה טובה כמלאכה קבועה דעושין בחול ולא ניכר עניין עשיית עראי שנעשית בלא קפידא כל כך על המלאכה שתעשה יפה.</p><p class="indent">Mishna Brurah (314:41) says that to chop up wood into big pieces would be uvdin d'chol. The Mishna Brurah in 321:36 he explains that the reason why the Shulchan Aruch (321:10) prohibits using a grinder to grind cheese is because of uvdin dichol. The Mishna Brurah in 321:45 says that using a vegetable grinder to grind up onions would violate uvdin d'chol (besides for tochein). He also says in (303:87) that you can't use a comb even to lightly brush your hair to one side, but instead should get a special brush for Shabbat with soft bristles, so as not to violate uvdin dichol.</p></ref> </p>

	# Rav Yitzchak Yaakov Weiss and Rav Ovadya say that this would be a problem unless a special toothbrush is used.<ref>Minchat Yitzchak 3:50. Yalkut Yosef 326:15.		# Rav Yitzchak Yaakov Weiss and Rav Ovadya say that this would be a problem unless a special toothbrush is used.<ref>Minchat Yitzchak 3:50. Yalkut Yosef 326:15.

Gsilver2: /* Hachanah */

2024-07-14T23:55:20Z

Hachanah

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	===[[Hachanah]]===		===[[Hachanah]]===
	~~Gemara~~ [[Shabbat]] ~~(118a) says you can wash dinner and lunch dishes because you need it for~~ the ~~next meal~~, ~~but you can’t wash dishes from seudat shlishit because that’s preparing for after~~ [[Shabbat]].~~<ref> Shulchan Aruch 323:6 </ref>~~		[[Hachana- Preparing for after Shabbat\|Hachana]] is the prohibition of preparing from one [[Shabbat]] or [[Yom Tov]] to a weekday, or to another [[Shabbat]] or [[Yom Tov]]. Based on this consideration, perhaps washing the toothbrush (after brushing) in order to clean it for the next day should be prohibited.
	* Therefore, ~~some say~~ washing the toothbrush for the next day ~~may~~ be ~~this same problem~~.~~<ref>39 Melachos (vol 2, pg 373)</ref>~~
	* Rav Ovadia, Rav Moshe, Chacham Benzion Abba Shaul all agree that ~~washing the brush after~~ would ~~be asur~~.<ref> Iggerot Moshe 1:112, Yabia Omer 4:30, Or Litzion 2:253 </ref>		# Rav Ovadia, Rav Moshe, and Chacham Benzion Abba Shaul all agree that this would violate hachana.<ref> Iggerot Moshe 1:112, Yabia Omer 4:30, Or Litzion 2:253. See also 39 Melachos (vol 2, pg 373). </ref>
	* Rav Shlomo Zalman (28:81~~) says~~ if you normally do something, and ~~its~~ no tircha you can do it on [[Shabbat]], even if ~~theres~~ a benefit for the next day as long as you don’t specifically say ~~its~~ for the next day.~~<ref> Shmirat [[Shabbat]] Kihilchitah 28:81(~~For example: you can bring your ~~tallet~~ home after shul, you can put a sefer back in its place, put a bottle of water back in the fridge) This can also be applied to a toothbrush (~~This~~ point is raised by Yalkut Yosef 326: 27) although he disagrees. </ref>		# Rav Shlomo Zalman thinks there is no hachana issue here.<ref> Shmirat [[Shabbat]] Kihilchitah 28:81 cites from Rav Shlomo Zalmen that if you normally do something as part of normal usage of an object, and that thing involves no tircha (difficulty), then you can do it on [[Shabbat]] even if there's a benefit for the next day, as long as you don’t specifically say that you are doing it for the next day. For example: you can bring your tallit home after shul; you can put a sefer back in its place after learning from it; you can put a bottle of water back in the fridge if you are done drinking. This can also be applied to a toothbrush in order to be lenient (this point is raised by Yalkut Yosef 326: 27, although he disagrees). </ref>
	* Rav Schachter also allows ~~this because people don’t clean it to have it clean for~~ after ~~[[Shabbat]] but because people don’t want dirty toothbrushes [[lying]] around~~.<ref> Quoted by [http://www.yutorah.org/lectures/lecture.cfm/735717/Rabbi_Aryeh_Lebowitz/Brushing_Teeth_On_Shabbos Rabbi Aryeh Leibowitz in an article on yutorah.org]. This is based on a psak by Mishna Brurah 302:19 which allows one to make one's bed on [[Shabbat]] for the same reason. </ref>		## Rav Schachter also allows cleaning the toothbrush after use.<ref> Quoted by [http://www.yutorah.org/lectures/lecture.cfm/735717/Rabbi_Aryeh_Lebowitz/Brushing_Teeth_On_Shabbos Rabbi Aryeh Leibowitz in an article on yutorah.org]. He reasons that people don’t rinse their toothbrush in order to have it clean for when they next use it after [[Shabbat\|Shabbat,]] but rather because they don’t want dirty toothbrushes lying around. This is based on a psak by Mishna Brurah 302:19, which allows one to make one's bed on [[Shabbat]] for the same reason. </ref>

	==Halachic Summary==		==Halachic Summary==

Gsilver2 at 20:59, 14 July 2024

2024-07-14T20:59:24Z

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	# Rav Yitzchak Yaakov Weiss thinks this is a concern with toothbrushes, especially ones with hard bristles.<ref> Minchat Yitzchak 3:50 </ref>		# Rav Yitzchak Yaakov Weiss thinks this is a concern with toothbrushes, especially ones with hard bristles.<ref> Minchat Yitzchak 3:50 </ref>
	# Rav Ovadia says this isn’t really a problem because people usually don’t bleed.<ref>~~Yalkut Yosef 326~~:15. Since it is not certain that bleeding will result from brushing your teeth, if you do end up bleeding this is considered a davar she’eno mitkaven, meaning it is an undesired consequence that was not a guarantee, and so is completely mutar. </ref>		# Rav Ovadia says this isn’t really a problem because people usually don’t bleed.<ref>Yabia Omer 4:29. Since it is not certain that bleeding will result from brushing your teeth, if you do end up bleeding this is considered a davar she’eno mitkaven, meaning it is an undesired consequence that was not a guarantee, and so is completely mutar. </ref>

	===[[Hachanah]]===		===[[Hachanah]]===

Gsilver2: /* Sources */

2024-07-14T20:58:02Z

Sources

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	Rav Shlomo Zalman (Meor Hasshabbat Letter 2:2) defines it as follows: if you do something during the week that would be assur on Shabbat, and then on Shabbat you do the same actions with the same objects but just a modify the action slightly in order to get around the melacha concerns, this would still be prohibited due to uvdin d'chol. <p class="indent">Rav Moshe (Iggerot Moshe 4:74, tochein 4) defines it as something that is an easily recognizable weekday activity, and it doesn't appear like you are doing it in a more haphazard way - שהמלאכה נעשית על ידי זה טובה כמלאכה קבועה דעושין בחול ולא ניכר עניין עשיית עראי שנעשית בלא קפידא כל כך על המלאכה שתעשה יפה.</p><p class="indent">Mishna Brurah (314:41) says that to chop up wood into big pieces would be uvdin d'chol. The Mishnah Berurah in 321:36 he explains that the reason why the Shulchan Aruch (321:10) prohibits using a grinder to grind cheese is because of uvdin dichol. The Mishnah Berurah in 321:45 says that using a vegetable grinder to grind up onions would violate uvdin d'chol (besides for tochein). He also says in (303:87) that you can't use a comb even to lightly brush your hair to one side, but instead should get a special brush for Shabbat with soft bristles , so as not to violate uvdin dichol.</p></ref> </p>		Rav Shlomo Zalman (Meor Hasshabbat Letter 2:2) defines it as follows: if you do something during the week that would be assur on Shabbat, and then on Shabbat you do the same actions with the same objects but just a modify the action slightly in order to get around the melacha concerns, this would still be prohibited due to uvdin d'chol. <p class="indent">Rav Moshe (Iggerot Moshe 4:74, tochein 4) defines it as something that is an easily recognizable weekday activity, and it doesn't appear like you are doing it in a more haphazard way - שהמלאכה נעשית על ידי זה טובה כמלאכה קבועה דעושין בחול ולא ניכר עניין עשיית עראי שנעשית בלא קפידא כל כך על המלאכה שתעשה יפה.</p><p class="indent">Mishna Brurah (314:41) says that to chop up wood into big pieces would be uvdin d'chol. The Mishnah Berurah in 321:36 he explains that the reason why the Shulchan Aruch (321:10) prohibits using a grinder to grind cheese is because of uvdin dichol. The Mishnah Berurah in 321:45 says that using a vegetable grinder to grind up onions would violate uvdin d'chol (besides for tochein). He also says in (303:87) that you can't use a comb even to lightly brush your hair to one side, but instead should get a special brush for Shabbat with soft bristles , so as not to violate uvdin dichol.</p></ref> </p>

	# ~~Dayan~~ Weiss and Rav Ovadya say that this would be a problem unless a special toothbrush is used.<ref>Minchat Yitzchak 3:50. Yalkut Yosef 326:15.		# Rav Yitzchak Yaakov Weiss and Rav Ovadya say that this would be a problem unless a special toothbrush is used.<ref>Minchat Yitzchak 3:50. Yalkut Yosef 326:15.

	Seemingly, they are using a different definition of uvdin d'chol than Rav Shlomo Zalman and Rav Moshe, because for RSZ and Rav Moshe there is no way to violate uvdin d'chol on an action that's permissible during the week.</ref>		Seemingly, they are using a different definition of uvdin d'chol than Rav Shlomo Zalman and Rav Moshe, because for RSZ and Rav Moshe there is no way to violate uvdin d'chol on an action that's permissible during the week.</ref>
	# Rav Schachter thinks there’s no problem of uvdin dichol with using the same toothbrush as during the week.<ref> Quoted by [http://www.yutorah.org/lectures/lecture.cfm/752802/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Brushing_Teeth_on_Shabbos Rabbi Lebowitz], using the rule that the Chazon Ish said that the parameters of uvdin dichol are defined by the poskim of each generation (39 melachos, Introduction to [[Shabbos]] endnote 522). </ref>		# Rav Schachter thinks there’s no problem of uvdin dichol with using the same toothbrush as during the week.<ref> Quoted by [http://www.yutorah.org/lectures/lecture.cfm/752802/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Brushing_Teeth_on_Shabbos Rabbi Lebowitz], using the rule that the Chazon Ish said that the parameters of uvdin dichol are defined by the poskim of each generation (39 melachos, Introduction to [[Shabbos]] endnote 522). </ref>

	===Chavalah===		===Chavalah===
	Brushing your teeth can cause the gums to bleed which is ~~asur~~ under the melacha of shochet.<ref> Shulchan Aruch Orach Chaim 316:8, Mishna Brurah 30 Mishna Brurah 328:147; 39 Melochos, p. 893-94. </ref>		Brushing your teeth can cause the gums to bleed, thereby violating the tolda known as chavala (lit: bruising), which according to most rishonim is under the melacha of [[shochet]].<ref> Shulchan Aruch Orach Chaim 316:8, Mishna Brurah ibid s.k. 30. Mishna Brurah 328:147; 39 Melochos, p. 893-94. </ref>
	*Rav Yitzchak Yaakov Weiss ~~says that~~ this ~~would be~~ a ~~problem~~ with toothbrushes especially ones with hard bristles.<ref> Minchat Yitzchak 3:50 </ref>
	*Rav Ovadia says this isn’t really a problem because people usually don’t bleed, ~~it only happens when you don’t brush often so its davar she’eno mitkaven~~ if you do end up bleeding~~. And even if one does bleed often~~, ~~then its pesik reshe its~~ not ~~nichah leh bidarabanan~~ and ~~there may be room to be lenient~~.		# Rav Yitzchak Yaakov Weiss thinks this is a concern with toothbrushes, especially ones with hard bristles.<ref> Minchat Yitzchak 3:50 </ref>
			# Rav Ovadia says this isn’t really a problem because people usually don’t bleed.<ref>Yalkut Yosef 326:15. Since it is not certain that bleeding will result from brushing your teeth, if you do end up bleeding this is considered a davar she’eno mitkaven, meaning it is an undesired consequence that was not a guarantee, and so is completely mutar. </ref>

	===[[Hachanah]]===		===[[Hachanah]]===

Gsilver2: /* Uvdin Dichol */

2024-07-14T20:42:55Z

Uvdin Dichol

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	===Uvdin Dichol===		===Uvdin Dichol===
	<p class="indent">~~There~~ is no clear definition of what uvdin dichol is. ~~However~~, Rav Shlomo Zalman defines it as if you do something during the week that would be assur on [[Shabbat]] and then on [[Shabbat]] do the same actions with the same objects just a ~~little differently~~.<~~Ref~~>Rav ~~Shlomo Zalman Meor Hasshabbat Letter 2~~:~~2</ref> Rav Moshe~~ defines it as something that is an easily recognizable weekday activity ~~even if~~ it ~~requires no melachot to be done~~.<~~ref~~>~~Iggerot Moshe 4:74~~ <~~/ref~~> Mishna Brurah (314:41) says that to ~~use~~ a vegetable grinder to grind ~~eggs or cheese~~ would be uvdin ~~dichol~~. He also says in (303:87) that you can't use a comb even to lightly brush your hair to one side, but instead should get a special brush for [[Shabbat]] with soft bristles so ~~its~~ not uvdin dichol.</p>		<p class="indent">While there is no clear definition of what uvdin dichol (lit: weekday activity) actually is, the general idea is that on shabbat one should refrain from activities that are deemed to be "weekday" activities.<ref>See Dirshu Mishna Berura (siman 321 footnote 48), in which various opinions are cited:
	<p ~~class="indent"~~>~~Minchat Yitzchak 3:50~~ and Rav ~~Ovadia~~ say that this would be a problem unless a special toothbrush is used.<ref> Seemingly ~~then Rav Ovadia would be~~ using a definition of uvdin ~~dichol other~~ than ~~the one's of~~ Rav Shlomo Zalman and Rav Moshe, because for ~~them~~ there is no way to violate uvdin ~~dichol~~ on an action that's permissible during the week~~. Yalkut Yosef 326:15 writes that it is proper to be strict to get a Shabbat toothbrush to avoid uvdin dichol~~.</ref> Rav Schachter ~~said intuitively he feels~~ there’s no problem of uvdin dichol with ~~brushing teeth~~.<ref> Quoted by [http://www.yutorah.org/lectures/lecture.cfm/752802/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Brushing_Teeth_on_Shabbos Rabbi Lebowitz], using the rule that the Chazon Ish said that the parameters of uvdin dichol are defined by the poskim of each generation (39 melachos, Introduction to [[Shabbos]] endnote 522). </ref~~></p~~>
			Rav Shlomo Zalman (Meor Hasshabbat Letter 2:2) defines it as follows: if you do something during the week that would be assur on Shabbat, and then on Shabbat you do the same actions with the same objects but just a modify the action slightly in order to get around the melacha concerns, this would still be prohibited due to uvdin d'chol. <p class="indent">Rav Moshe (Iggerot Moshe 4:74, tochein 4) defines it as something that is an easily recognizable weekday activity, and it doesn't appear like you are doing it in a more haphazard way - שהמלאכה נעשית על ידי זה טובה כמלאכה קבועה דעושין בחול ולא ניכר עניין עשיית עראי שנעשית בלא קפידא כל כך על המלאכה שתעשה יפה.</p><p class="indent">Mishna Brurah (314:41) says that to chop up wood into big pieces would be uvdin d'chol. The Mishnah Berurah in 321:36 he explains that the reason why the Shulchan Aruch (321:10) prohibits using a grinder to grind cheese is because of uvdin dichol. The Mishnah Berurah in 321:45 says that using a vegetable grinder to grind up onions would violate uvdin d'chol (besides for tochein). He also says in (303:87) that you can't use a comb even to lightly brush your hair to one side, but instead should get a special brush for Shabbat with soft bristles , so as not to violate uvdin dichol.</p></ref> </p>

			# Dayan Weiss and Rav Ovadya say that this would be a problem unless a special toothbrush is used.<ref>Minchat Yitzchak 3:50. Yalkut Yosef 326:15.

			Seemingly, they are using a different definition of uvdin d'chol than Rav Shlomo Zalman and Rav Moshe, because for RSZ and Rav Moshe there is no way to violate uvdin d'chol on an action that's permissible during the week.</ref>
			# Rav Schachter thinks there’s no problem of uvdin dichol with using the same toothbrush as during the week.<ref> Quoted by [http://www.yutorah.org/lectures/lecture.cfm/752802/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Brushing_Teeth_on_Shabbos Rabbi Lebowitz], using the rule that the Chazon Ish said that the parameters of uvdin dichol are defined by the poskim of each generation (39 melachos, Introduction to [[Shabbos]] endnote 522). </ref>

	===Chavalah===		===Chavalah===

Gsilver2: /* Sechita */

2024-07-14T20:13:08Z

Sechita

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	===Sechita===		===Sechita===
	Brushing one's teeth may be a problem of sechita (lit: squeezing), since in the process of brushing one squeezes absorbed water out of the bristles. Gemara ([[Shabbat]] 128b) says ~~there’s~~ no [[sechita]] in hair since it doesn’t absorb. Rambam ([[Shabbat]] 9:11) ~~paskins like~~ this. However, the [[Maggid]] ~~mishnah there~~ says he still ~~holds its~~ asur derabbanan.~~<ref> Hilchot [[Shabbat]] 9:11 and [[~~Maggid]] Mishnah there, (Kesef Mishnah on Rambam 2:11~~, and~~ Mishnah Brurah 330) </ref>		Brushing one's teeth may be a problem of [[Dosh\|sechita]] (lit: squeezing), since in the process of brushing, one squeezes absorbed water out of the bristles.<ref>The Gemara ([[Shabbat]] 128b) says that there's no problem of sechita in hair - אין סחיטה בשער, presumably since it doesn’t absorb. Rambam ([[Shabbat]] 9:11) paskens this gemara. However, the [[Maggid]] Mishnah ibid says that it is still asur derabbanan. It is unclear where exactly the Maggid Mishnah knew this from. Presumably, the rationale is that there is a rabbinic decree not to squeeze hair, even though it doesn't absorb, lest you come to squeeze something else which does absorb. Kesef Mishnah on Rambam 2:11 seems to concur with this ruling of the Maggid Mishnah. See also Mishnah Brurah siman 330 s.k. 7. Since l'halacha we hold that one is prohibited from squeezing out hair, despite it's being relatively non-absorbant, there is thus reason to suspect that this gezeira drabanan would apply by a tooshbrush as well.</ref>
	*Rav Moshe ~~and Rav Yitzchak Yaakov Weiss say same~~ with ~~a toothbrush because the bristles are tightly packed and therefore you can’t~~ use ~~even liquid toothpaste and can’t wet it before~~.<ref> ~~Iggeros~~ Moshe (1:112) and Minchat Yitzchak 3:48. 39 Melachos (~~vol 2~~, ~~pg 373~~) ~~agrees~~. </ref>
	*The Sridei Esh <ref> Sridei Esh 1:30 (in 1999 Jerusalem version, and 1:28 in the older version) ~~</ref> culls~~ a few reasons ~~that we can be lenient with [[sechita]] with a toothbrush~~.		# Rav Moshe thinks that one should not wet the brush with water before use.<ref>Igros Moshe (OC 1:112). He is concerned that if the brush is wet, then during use you will squeeze out some of the water and thereby violate the isur drabanan of שחיטה בשיער. See above section on memareach, where we cite Rav Moshe's position that using toothpaste is also forbidden. </ref>
	~~#Says [[sechita]]~~ is not ~~a problem because you're not intending~~ to squeeze out the ~~toothbrush~~ so ~~its pesik resha~~ (a consequence that ~~will automatically happen)dilo nicha leh (that he doesn~~'t ~~need~~) on a dirabanan.~~<ref>~~ The source to be mekil ~~in that case~~ is ~~based on~~ Magen Avraham ~~orach chaim~~ (253:41) ~~and Shu”t~~ terumat hadeshen 64. ~~However~~, ~~Rama 316~~:~~3 disagrees with this assumption </ref>~~		## Rav Yitzchak Yaakov Weiss agrees.<ref>Minchat Yitzchak 3:48. See 39 Melachos (V2, Pg 372), who explains that because the bristles are fine and tightly packed, they are thus similar to hair, and so the isur derabanan should apply to them as well. </ref>
	~~# He also says that since main issue involved is [[~~sechita]] (~~because~~ of ~~mifarek~~, ~~which is~~ a ~~form of [[Dash]])~~ it is ~~permitted since~~ the ~~water or toothpaste goes to waste when you're done~~. However, ~~had~~ the ~~issue been libun~~, the ~~fact that~~ the water ~~or toothpaste~~ goes to waste ~~afterwards wouldn't be enough~~ of a ~~reason~~ to ~~permit.<ref> It~~ is a ~~problem~~ of ~~[[dash]] and not libun because~~ the Magen Avraham Seif Katan 19 on shulchan aruch 320:15 says that if ~~the garments main function~~ is to ~~absorb the liquid, (which a toothbrush is)~~ then there is no concern that he will come to launder it). In that ~~case~~, if the ~~liquid goes~~ to ~~waste after violating [[dash]]~~, then it is permitted. (~~Shulchan Aruch Orach chaim 320~~) ~~</ref>~~		# The Sridei Esh culls together a few reasons for why we need not be concerned with sechita here.<ref>Sridei Esh 1:30 (in 1999 Jerusalem version, and 1:28 in the older version) gives a few reasons for leniency.
	#You can use a towel ([[Shabbat]] 147b) because if people ~~go in~~ they ~~need~~ to ~~dry off and~~ if ~~you don’t let them~~ dry ~~off they cant wash~~ and people ~~cant live without washing~~, ~~so too~~ people ~~suffer without clean~~ teeth.
	*Rav Shlomo Zalman Auerbach ~~says~~ that the first leniency ~~is not true because the~~ people are happy with the [[squeezing]] of the ~~toothpaste because that's what cleans~~ their teeth. He ~~also~~ rejects the second because the liquid doesn't go to waste until after it fulfills its purpose. However, he is still ~~mekil with regard~~ to ~~[[sechita]] for brushing your teeth for~~ the third reason~~.<ref> Rav Shlomo Zalman's opinion~~ is ~~written in a letter in response~~ to the ~~sridei esh that's quoted in Siman 34~~ of ~~the Sridei Esh~~. </ref>		(1) Your goal here is not to squeeze the water out of the brush, so this is a psik reisha (an automatic consequence that isn't one's intention) on an isur dirabanan. The source to be mekil for a psik reisha on an isur drabanan is the Shu”t terumat hadeshen siman 64, which the Magen Avraham (OC 253:41) relies upon regarding the prohibition of amira l'akum (telling a non-Jew to do melacha for you on shabbos). [However, this is a very weak basis for leniency, because the Magen Avraham elsewhere (OC 314:1) explicitly rejects the terumat hadeshen, and paskens that we are strict regarding psik reisha on a drabanan. Clearly then, the Magen Avraham was only willing to be lenient in a case of amira l'akum, but not for other isurei drabanan, as the Machatzis Hashekel to 253:41 explains.]

			(2) In general sechita (squeezing) can be a toldah of either dosh (threshing) or milabein (whitening). For example, one who squeezes juice out of a fruit violates dosh, whereas one who squeeses a garment from the liquid it was just laundered in violates milabein. One violates milabein even if they have no need for the liquid being squeezed out, since it is still cleaning the garment. However, to violate dosh, one has to need the liquid being squeezed out, just like when one threshes they are extracting the kernel from the husk. Here, the water being squeezed out of the bristles is הולך לאיבוד, meaning that it goes to waste, and you have no interest in it. Thus there is no concern of sechita as a toldah of dosh. In terms of sechita as a toldah of milabein, the Seridei Eish claims that since the toothbrush is meant to get wet, there is no problem of sechita as a toldah of milabein either. He bases this on the Magen Avraham Seif Katan 19 on shulchan aruch 320:15, who says that if a garment is meant to get wet then there is no concern that one will come to launder it. [This too is a bad proof, because all the Magen Avraham is saying there is that we aren't concerned ''lest'' you come to squeeze the garment, since it is meant to get wet so you don't care if it's wet. He is not saying that you are ''allowed'' to squeeze it. Squeezing it would certainly violate milabein, it's just that we are not concerned you will come to squeeze it, and so you are allowed to get it wet in the first place.]

			(3) The Rambam 22:15 paskens (codifying the Mishnah Shabbat 143a) that one is allowed to use a sponge if it has a handle, but if it doesn't have a handle then it's prohibited because of sechita, since one will inevitably squeeze water out of the sponge. The Ra'avad ibid is bothered with a question - if the sponge has a handle, you will still squeeze water out of the sponge, so why should having a handle permit it!? He answers that if the sponge has a handle, we view the sponge as if it's just a cup full of water and you are pouring out the water, which is certainly permitted. The handle allows us to view the sponge in this way, as opposed to viewing it as squeezing out absorbed water. Presumably, this answer of the Ra'avad can work here too, since the toothbrush has a handle.

			(4) You can use a towel to dry off ([[Shabbat]] 147b), even though we should have been concerned that you might come to squeeze it out (like we are concerned in other cases), because chazal were lenient that if we prohibit drying with a towel then people won't even wash (since they won't want to wash if they know they won't be able to towel-dry), and it's very difficult for people to not wash (אי אפשר לעמוד בלא רחיצה). In a similar vein, it is difficult for people to not brush their teeth and so perhaps we can apply similar reasoning to permit it. However, the Seridei Eish acknowledges that אין מדמין שבות לשבות (you can't really compare one isur drabanan to another), and so this last reason is not in-and-of-itself a solid basis for leniency.</ref>
			## Rav Shlomo Zalman Auerbach rejects numerous of the Sridei Esh's leniencies.<ref>Rav Shlomo Zalman's opinion is written in a letter in response to the sridei esh that's quoted in Siman 34 of the Sridei Esh.

			He rejects the first leniency (פסיק רישא דלא ניחא ליה), since people are happy with the squeezing of the water out of the brush,as this helps facilitate cleaning their teeth. He rejects the second leniency (הולך לאיבוד) because the liquid doesn't go to waste until after it fulfills its purpose of helping to clean your teeth. However, he is still lenient due to the third reason (the toothbrush has a handle and so is similar to the case of ספוג שיש לו בית אחיזה). </ref>

	===Uvdin Dichol===		===Uvdin Dichol===

Gsilver2: /* Mimachaik / Mimareach */

2024-07-12T03:17:39Z

Mimachaik / Mimareach

← Older revision		Revision as of 03:17, 12 July 2024
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	# Removing the plaque and dirt from the teeth and thereby smoothing them out (av melacha of memachaik).		# Removing the plaque and dirt from the teeth and thereby smoothing them out (av melacha of memachaik).
	## Rav Soloveitchik~~<ref> Nefesh Harav p~~. ~~168 </ref> said removing~~ dirt or plaque is certainly not mimachek, just like washing dirt off of dishes is permissible~~.<ref>~~Gemara [[Shabbat]] 50a~~</ref>~~ Mimachek is only when you’re removing ~~something~~ that is part of the essence of the object itself.<ref>In a funny anecdote, Rav Schachter recalls how one of the talmidim asked Rav Soloveitchik that perhaps brushing teeth on shabbat should be prohibited because enamel is removed via the brushing, and he responded that if that were true, then eventually you would have no tooth left from brushing, so obviously that is not the case (to any degree which the halacha would deem significant).</ref>		## Rav Soloveitchik thinks this is not a concern.
			### Removing dirt or plaque is certainly not mimachek, just like washing dirt off of dishes is permissible (see Gemara [[Shabbat]] 50a). Mimachek is only when you’re removing a substance that is part of the essence of the object itself.<ref>Nefesh Harav p. 168. In a funny anecdote, Rav Schachter recalls how one of the talmidim asked Rav Soloveitchik that perhaps brushing teeth on shabbat should be prohibited because enamel is removed via the brushing, and he responded that if that were true, then eventually you would have no tooth left from brushing, so obviously that is not the case (to any degree which the halacha would deem significant).</ref>
	# Spreading out the toothpaste over the surface of your teeth (toldah of mimareach).		# Spreading out the toothpaste over the surface of your teeth (toldah of mimareach).
	## Rav Moshe Feinstein ~~says that it’s forbidden to use~~ toothpaste due to "mimachaik", but ~~that~~ brushing without toothpaste ~~is allowed~~, as this is just like washing the rest of your body.<ref> Sh"t Iggerot Moshe Orach Chaim, 1:112 ~~</ref>~~		## Rav Moshe Feinstein prohibits using toothpaste due to "mimachaik", but permits brushing without toothpaste, as this is just like washing the rest of your body.<ref> Sh"t Iggerot Moshe Orach Chaim, 1:112. Seemingly, Rav Moshe meant mimareach, the toladah of mimachek, and this is why he only prohibited brushing with toothpaste but permitted brushing without toothpase. </ref>
	~~###~~ Seemingly, Rav Moshe meant mimareach, the toladah of mimachek, and this is why he only prohibited brushing with toothpaste but permitted brushing without toothpase.		##Rav Ovadia Yosef permits even brushing with toothpaste.<ref> Sh"t Yabia Omer 4:30. This is based on the Magen Avraham (316:24), that one is allowed to smear spit on the ground since it gets totally absorbed in the ground and so is not considered to be smoothed out in any significant way. Similarly, toothpaste doesn’t stay on the teeth for a long time, but rather gets absorbed. His second proof is that the Rama (Orach Chaim 326:10) prohibits washing one's hands with hard soap due to [[molid]], but does not mention anything about mimareach, presumably because the soap only remains on one's hands temporarily. </ref>
	##Rav Ovadia Yosef ~~says~~ even toothpaste ~~is allowed~~.<ref> Sh"t Yabia Omer 4:30. ~~</ref>~~		##The Tzitz Eliezer rules stringently like Rav Moshe.<ref> Sh"t Tzitz Eliezer(7:30:8). Brushing teeth is not subject to the same leniency as the case of the Magen Avraham. There, the whole purpose of rubbing the spit on the ground is to get it absorbed into the ground, and so that's why the smoothing is deemed insignificant. But with toothpaste, there is a purpose in the smearing itself on the teeth, even if just for a minute, and so the smearing itself is significant.
	~~###~~This is based on the Magen Avraham (316:24), that one is allowed to smear spit on the ground since it gets totally absorbed in the ground, and is ~~thus~~ not considered to be smoothed out in any significant way. Similarly, toothpaste doesn’t stay on the teeth for a long time.
	~~###~~His second proof is that the Rama (Orach Chaim 326:10) prohibits washing with hard soap due to [[molid]], but does not mention anything about mimareach, presumably because the soap only remains on one's hands temporarily.		The 39 Melachos (vol 2, pg 373) also paskens this way.</ref>
	##The Tzitz Eliezer rules like Rav Moshe.<ref> Sh"t Tzitz Eliezer(7:30:8). ~~The 39 Melachos (vol 2, pg 373) also paskens this way.</ref>~~		##Rav Soloveitchik rules leniently like Rav Ovadia.<ref> Nefesh Harav 168. Even though the toothpaste companies claim that the paste coats the tooth for 24 hours, Rav Soloveitchik wasn’t convinced that this was true. And even if it is true, an invisible coating isn’t halachically significant (see Aruch HaShulchan Yoreh Deah 83:15).</ref>
	~~###~~Brushing teeth is not subject to the same leniency as the case of the Magen Avraham. There, the whole purpose of rubbing the spit on the ground is to get it absorbed into the ground, and so that's why the smoothing is deemed insignificant. But with toothpaste, there is a purpose in the smearing itself on the teeth, even if just for a minute, and so the smearing itself is significant.
	##Rav Soloveitchik ~~agreed to~~ Rav Ovadia.<ref> Nefesh Harav 168.~~</ref>~~
	~~###~~Even though the toothpaste companies claim that the paste coats the tooth for 24 hours, he wasn’t convinced this was true. And even if it is true, an invisible coating isn’t halachically significant~~.<ref>~~ Aruch HaShulchan Yoreh Deah 83:15 </ref>

	===Molid===		===Molid===
	The toothpaste becoming a foamy~~, more~~ fluid ~~liquid maybe~~ a problem of [[molid]]. ~~This problem~~ is ~~raised~~ based on ~~Rashi~~ ([[Shabbat]] 51a) ~~which says its asur to squeeze or crush~~ ice on ~~[[Shabbat]] because of [[molid]]~~.<ref>~~(a dirabanan issur~~ of ~~changing form because it’s so~~ creative ~~it’s like~~ a ~~quasi-melacha.(Shu”t Maharal Diskin 66)</ref> Shulchan Aruch however holds like the Rambam saying [[~~squeezing]] ice ~~is asur because it looks like~~ [[~~squeezing~~]] fruit ~~which falls under the category of~~ [[sechita]].~~<ref> Shulchan Aruch Orach Chaim 320:9 based on~~ Rambam Mishneh Torah Hilchot [[Shabbat]] 21:13. This same machloket applies to the permissibility of using a bar of soap. Shulchan Aruch (326:10) permits it, but the Rama there forbids it because of [[molid]].</ref>		The toothpaste becoming more foamy and fluid may be a problem of [[molid]]. Molid is the rabbinic prohibition of creating a new substance (or more precisely, changing the form of a substance), which is based on the gemara (Shabbat 51a) that prohibits crushing ice into water on shabbat.<ref>This is based on Rashi's interpretation of the gemara there that turning the ice into water is "דמי למלאכה, שבורא המים האלו" - it is similar to creative labor since you are creating the water. Other rishonim understand this gemara as being a narrow decree limited to not squeezing ice into water, lest one come to [[Squeezing\|squeeze]] fruit for their juice and thereby violate [[sechita]]. See Rambam Mishneh Torah Hilchot [https://halachipedia.com/Shabbat Shabbat] 21:13. According to these rishonim, there would thus be no source for a rabbinic prohibition of molid.
	*Rav Yitzchak Yaakov Weiss<ref> Minchat Yitzchak (3:50) </ref> prohibits brushing teeth with toothpaste ~~based on~~ this ~~also~~.
	*Rav Ovadia<ref>Yabia Omer OC 4:29</ref> ~~paskins~~ like the Shulchan Aruch that Sephardim don't have to worry about [[molid]]. He adds that Ashkenazim should hold like the ~~Rama and brushing teeth~~ is forbidden for them.<ref> Yabia Omer Orach Chaim 4:28 </ref>		The Shulchan Aruch (OC 318:16) paskens leniently, that one is allowed to place fully cooked solid food close to a fire, even though the congealed fats will melt into liquid. However, the Rema ibid. rules stringently, that one should not place the solid food near the fire in a way that will cause it to liquify, except in cases of need.
	*Rabbi Herschel Schachter<ref> Rav Schachter is quoted by Rabbi Aryeh Leibowitz between 2:30 and 3:30 http://www.yutorah.org/lectures/lecture.cfm/752802/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Brushing_Teeth_on_Shabbos </ref> holds that even for Ashkenazim it should not be a problem ~~because~~ [[molid]] is solid to liquid not paste to liquid.
			This same machloket applies to the permissibility of using a bar of soap. Shulchan Aruch (326:10) permits it, but the Rama there forbids it because of [https://halachipedia.com/Molid molid], since the solid bar of soap will liquify through use.</ref>
			#Rav Yitzchak Yaakov Weiss<ref> Minchat Yitzchak (3:50) </ref> prohibits brushing teeth with toothpaste for this reason, among others.
			#Rav Ovadia<ref>Yabia Omer OC 4:29</ref> paskens like the Shulchan Aruch that Sephardim don't have to worry about [[molid]].
			##He adds that Ashkenazim should hold like the Rema, so using toothpaste is forbidden for them.<ref> Yabia Omer Orach Chaim 4:28 </ref>
			#Rabbi Herschel Schachter<ref> Rav Schachter is quoted by Rabbi Aryeh Leibowitz between 2:30 and 3:30 http://www.yutorah.org/lectures/lecture.cfm/752802/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Brushing_Teeth_on_Shabbos </ref> holds that even for Ashkenazim it should not be a problem of molid.
			##The whole concern of [[molid]] is only from solid to liquid, not from paste to liquid.

	===Refuah===		===Refuah===
	~~Rav Moshe Yonah Halevi Zweig raises the issue that it~~ may be [[refuah]] on [[Shabbat]]. This is based on the Rambam who says that if you put a certain liquid in your mouth, it is prohibited to put it in if you have intention to heal, but if your intention is just for your breath then its ok. ~~He says~~, ~~that maybe since there~~'s ~~flouride~~ and ~~the brushing strengthens your teeth~~ it ~~may~~ be ~~asur~~. Rav Ovadia rejects this ~~and says even~~ if the toothpaste has flouride because even healthy people brush their teeth daily, and the gezeira of [[refuah]] doesn't apply to preventative ~~[[refuah]]~~.<ref> Rabbi Zweig in Ohel Moshe (2:98) is quoted by yabia omer (Yabia Omer Orach Chaim 4:29) as comparing it to the Rambam in Hilchot [[Shabbat]] 21:24 which discusses the issue of [[refuah]]. </ref>		Brushing one's teeth may be a problem of preventative medicine on shabbat, thereby violating the rabbinic decree against [[refuah]] on [[Shabbat]].

			# Rav Moshe Yonah Halevi Zweig raises this possibility.
			## Perhaps since toothpaste contains flouride, which strengthens one's teeth and can be viewed as preventative medicine, it should be prohibited.
			# Rav Ovadia rejects this.
			## Even if the toothpaste has flouride, it is not a problem of refuah because even healthy people brush their teeth daily, and the gezeira of [[refuah]] doesn't apply to preventative medicine.<ref> Rabbi Zweig in Ohel Moshe (2:98) is quoted by yabia omer (Yabia Omer Orach Chaim 4:29) as comparing it to the Rambam in Hilchot [[Shabbat]] 21:24 which discusses the issue of [[refuah]]. There the Rambam writes "אֵין לוֹעֲסִין אֶת הַמַּסְטְכִי וְאֵין שָׁפִין אֶת הַשִּׁנַּיִם בְּסַם בְּשַׁבָּת בִּזְמַן שֶׁנִּתְכַּוֵּן לִרְפוּאָה. וְאִם נִתְכַּוֵּן לְרֵיחַ הַפֶּה מֻתָּר" - one may not chew gum or brush his teeth with herbs on shabbat if his intention is for healing, but if his intention is to freshen his breath then it's muttar. This is based on the tosefta shabbat 13:7, which is cited by the Rif shabbat (41a in the dapei harif). One who brushes one's teeth doesn't simply have intention to freshen his breath, but also has intention to strengthen his teeth. </ref>

	===Sechita===		===Sechita===
	Gemara ([[Shabbat]] 128b) says there’s no [[sechita]] in hair since it doesn’t absorb. Rambam ([[Shabbat]] 9:11) paskins like this. However, the [[Maggid]] mishnah there says he still holds its asur derabbanan.<ref> Hilchot [[Shabbat]] 9:11 and [[Maggid]] Mishnah there, (Kesef Mishnah on Rambam 2:11, and Mishnah Brurah 330) </ref>		Brushing one's teeth may be a problem of sechita (lit: squeezing), since in the process of brushing one squeezes absorbed water out of the bristles. Gemara ([[Shabbat]] 128b) says there’s no [[sechita]] in hair since it doesn’t absorb. Rambam ([[Shabbat]] 9:11) paskins like this. However, the [[Maggid]] mishnah there says he still holds its asur derabbanan.<ref> Hilchot [[Shabbat]] 9:11 and [[Maggid]] Mishnah there, (Kesef Mishnah on Rambam 2:11, and Mishnah Brurah 330) </ref>
	*Rav Moshe and Rav Yitzchak Yaakov Weiss say same with a toothbrush because the bristles are tightly packed and therefore you can’t use even liquid toothpaste and can’t wet it before.<ref> Iggeros Moshe (1:112) and Minchat Yitzchak 3:48. 39 Melachos (vol 2, pg 373) agrees. </ref>		*Rav Moshe and Rav Yitzchak Yaakov Weiss say same with a toothbrush because the bristles are tightly packed and therefore you can’t use even liquid toothpaste and can’t wet it before.<ref> Iggeros Moshe (1:112) and Minchat Yitzchak 3:48. 39 Melachos (vol 2, pg 373) agrees. </ref>
	*The Sridei Esh <ref> Sridei Esh 1:30 (in 1999 Jerusalem version, and 1:28 in the older version) </ref> culls a few reasons that we can be lenient with [[sechita]] with a toothbrush.		*The Sridei Esh <ref> Sridei Esh 1:30 (in 1999 Jerusalem version, and 1:28 in the older version) </ref> culls a few reasons that we can be lenient with [[sechita]] with a toothbrush.

Gsilver2: /* Brushing Teeth on Shabbat */

2024-07-12T02:26:38Z

Brushing Teeth on Shabbat

← Older revision		Revision as of 02:26, 12 July 2024
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	The following is a discussion of the various potential halachic concerns regarding brushing one's teeth on shabbat.		The following is a discussion of the various potential halachic concerns regarding brushing one's teeth on shabbat.

	===Mimareach===		===Mimachaik / Mimareach===
	The Mishnah in [[Shabbat]] (73a) lists [[Memachaik]] (lit: scraping) as one of the avot melacha, scraping a surface to leave a smooth remainder (e.g. sandpaper, scraping hairs off a hide of leather). The ~~gemara~~ also discusses a toldah (derivative) of mamaechaik known as ~~Mimareach~~ (lit: [[smoothing]]), which is accomplished not by scraping down a surface, but rather by spreading a malleable substance (e.g. wax) over a surface.<ref> Rambam Hilchot [[Shabbat]] 11:5,6 </ref>		The Mishnah in [[Shabbat]] (73a) lists [[Memachaik]] (lit: scraping) as one of the avot melacha, scraping a surface to leave a smooth remainder (e.g. sandpaper, scraping hairs off a hide of leather). The Mishnah Shabbat (146a) also discusses a toldah or derivative of mamaechaik known as mimareach (lit: smoothing), which is accomplished not by scraping down a surface, but rather by spreading a malleable substance (e.g. wax) over a surface.<ref> Rambam Hilchot [[Shabbat]] 11:5,6 </ref>
	*Rav Moshe Feinstein <ref> Sh"t Iggerot Moshe Orach Chaim, 1:~~112 </ref> says that it’s definitely forbidden to use toothpaste because of mimachek, but without toothpaste it is allowed just like washing~~ the ~~rest of your body. Seemingly, Rav Moshe meant mimareach~~ the ~~toladah of mimachek. It is also possible that he meant mimachek in that you’re [[~~smoothing]] out ~~your teeth by removing the plaque~~. Rav Soloveitchik<ref> Nefesh Harav p. 168 </ref> said removing dirt or plaque is certainly not mimachek just like washing dishes is permissible.<ref>Gemara [[Shabbat]] 50a</ref> Mimachek is only when you’re removing something that is part of the essence of the object itself ~~and plaque isn’t that~~. ~~So they~~ asked ~~him maybe you remove~~ enamel by brushing and he ~~said~~ that if that were true eventually you would have no tooth left from brushing.
	*Rav Ovadia Yosef says even ~~paste~~ is allowed.<ref> Sh"t Yabia Omer 4:30. </ref> This is based on the Magen Avraham (316:24) that ~~says your~~ allowed to smear spit on the ground, since ~~if what your smearing~~ gets totally absorbed, ~~therefore its~~ not ~~a problem of mimareach~~. Similarly, toothpaste doesn’t stay ~~there~~ for a long time. His second proof is that the Rama (Orach Chaim 326:10) ~~doesn’t say that the problem~~ with ~~using a~~ hard soap ~~is mimareach but instead says~~ [[molid]], because the soap only remains ~~there~~ temporarily.		There are two potential memacheik concerns regarding brushing teeth on shabbat:
	*Rav Soloveitchik agreed to this<ref> Nefesh Harav 168.</ref> He says that even though the ads claim to coat your tooth for 24 hours he wasn’t convinced this was true. And even if it is true, an invisible coating isn’t enough to assur it.<ref> Aruch HaShulchan Yoreh Deah 83:15 </ref>
	*The Tzitz Eliezer rules like Rav Moshe.<ref> Sh"t Tzitz Eliezer(7:30:8). 39 Melachos (vol 2, pg 373) also ~~writes that using toothpaste is an issue of memarayach~~.</ref> ~~He says that its~~ not same as Magen Avraham ~~because~~ the spit the ~~whole purpose~~ is to get it into the ground, ~~but~~ with ~~the~~ toothpaste there is a purpose in the smearing even if just for a minute. ~~(He says there’s no shiur~~ for ~~how long~~ it ~~has to be there~~.)		# Removing the plaque and dirt from the teeth and thereby smoothing them out (av melacha of memachaik).
			## Rav Soloveitchik<ref> Nefesh Harav p. 168 </ref> said removing dirt or plaque is certainly not mimachek, just like washing dirt off of dishes is permissible.<ref>Gemara [[Shabbat]] 50a</ref> Mimachek is only when you’re removing something that is part of the essence of the object itself.<ref>In a funny anecdote, Rav Schachter recalls how one of the talmidim asked Rav Soloveitchik that perhaps brushing teeth on shabbat should be prohibited because enamel is removed via the brushing, and he responded that if that were true, then eventually you would have no tooth left from brushing, so obviously that is not the case (to any degree which the halacha would deem significant).</ref>
			# Spreading out the toothpaste over the surface of your teeth (toldah of mimareach).
			## Rav Moshe Feinstein says that it’s forbidden to use toothpaste due to "mimachaik", but that brushing without toothpaste is allowed, as this is just like washing the rest of your body.<ref> Sh"t Iggerot Moshe Orach Chaim, 1:112 </ref>
			### Seemingly, Rav Moshe meant mimareach, the toladah of mimachek, and this is why he only prohibited brushing with toothpaste but permitted brushing without toothpase.
			##Rav Ovadia Yosef says even toothpaste is allowed.<ref> Sh"t Yabia Omer 4:30. </ref>
			###This is based on the Magen Avraham (316:24), that one is allowed to smear spit on the ground since it gets totally absorbed in the ground, and is thus not considered to be smoothed out in any significant way. Similarly, toothpaste doesn’t stay on the teeth for a long time.
			###His second proof is that the Rama (Orach Chaim 326:10) prohibits washing with hard soap due to [[molid]], but does not mention anything about mimareach, presumably because the soap only remains on one's hands temporarily.
			##The Tzitz Eliezer rules like Rav Moshe.<ref> Sh"t Tzitz Eliezer(7:30:8). The 39 Melachos (vol 2, pg 373) also paskens this way.</ref>
			###Brushing teeth is not subject to the same leniency as the case of the Magen Avraham. There, the whole purpose of rubbing the spit on the ground is to get it absorbed into the ground, and so that's why the smoothing is deemed insignificant. But with toothpaste, there is a purpose in the smearing itself on the teeth, even if just for a minute, and so the smearing itself is significant.
			##Rav Soloveitchik agreed to Rav Ovadia.<ref> Nefesh Harav 168.</ref>
			###Even though the toothpaste companies claim that the paste coats the tooth for 24 hours, he wasn’t convinced this was true. And even if it is true, an invisible coating isn’t halachically significant.<ref> Aruch HaShulchan Yoreh Deah 83:15 </ref>

	===Molid===		===Molid===