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Brushing Teeth on Shabbat: Difference between revisions
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* Rav Ovadia adds that perhaps it is similar to the Rambam (Responsa 339), who permitted using soap on Shabbat and was not concerned with Memarei’ach. Yet Mishna Brurah 326:30 quotes the Tiferet Yisrael, who thinks that there also is a prohibition of Memarei’ach in using soap on Shabbat. | * Rav Ovadia adds that perhaps it is similar to the Rambam (Responsa 339), who permitted using soap on Shabbat and was not concerned with Memarei’ach. Yet Mishna Brurah 326:30 quotes the Tiferet Yisrael, who thinks that there also is a prohibition of Memarei’ach in using soap on Shabbat. | ||
* Rav Moshe Feinstein (Igrot Moshe 1:112) writes that using toothpaste is a violation of Memachaik. Rabbi Aryeh Lebowitz (“Brushing Teeth on Shabbos”) points out that most likely Rav Moshe meant Memarei’ach, as there is no scraping or sanding done to the teeth that would constitute Memachaik. Minchat Yitzchak 3:48 agrees. | * Rav Moshe Feinstein (Igrot Moshe 1:112) writes that using toothpaste is a violation of Memachaik. Rabbi Aryeh Lebowitz (“Brushing Teeth on Shabbos”) points out that most likely Rav Moshe meant Memarei’ach, as there is no scraping or sanding done to the teeth that would constitute Memachaik. Minchat Yitzchak 3:48 agrees. | ||
Ohr Letzion (v. 2, 35:6) writes that Memarei’ach can be avoided using liquid toothpaste. While this seems to be the opinion of Shemirat Shabbat KeHilchata (ch. 14 n. 49 and 102), it is disputed by Tzitz Eliezer (ibid.) who argues that Memarei’ach can even apply to liquids. | * Ohr Letzion (v. 2, 35:6) writes that Memarei’ach can be avoided using liquid toothpaste. While this seems to be the opinion of Shemirat Shabbat KeHilchata (ch. 14 n. 49 and 102), it is disputed by Tzitz Eliezer (ibid.) who argues that Memarei’ach can even apply to liquids. | ||
* '''Molid''': The Gemara (Shabbat 51b) states that one may not crush ice in order to produce water on Shabbat. Rashi (s.v. Kedei) explains that it is rabbinically forbidden because the “creating” water is similar to a melacha. The Rashba (s.v. VeLi) however, argues that the prohibition is because it is similar to squeezing fruits. | * '''Molid''': The Gemara (Shabbat 51b) states that one may not crush ice in order to produce water on Shabbat. Rashi (s.v. Kedei) explains that it is rabbinically forbidden because the “creating” water is similar to a melacha. The Rashba (s.v. VeLi) however, argues that the prohibition is because it is similar to squeezing fruits. | ||
* The Rama 326:10 rules that it is forbidden to use soap on Shabbat because of Molid. Ginat Veradim 3:14 argues that not only according to the Rashba is it permitted, but even according to Rashi there’s no Molid, since the soap is nullified by the water and there isn’t any noticeable new formation. Yabia Omer 4:28 applies this logic to toothpaste. Menuchat Ahava (v. 2, p. 119) suggests that Molid may not apply in this case where the transformation isn’t visible since it happens in one’s mouth. | * The Rama 326:10 rules that it is forbidden to use soap on Shabbat because of Molid. Ginat Veradim 3:14 argues that not only according to the Rashba is it permitted, but even according to Rashi there’s no Molid, since the soap is nullified by the water and there isn’t any noticeable new formation. Yabia Omer 4:28 applies this logic to toothpaste. Menuchat Ahava (v. 2, p. 119) suggests that Molid may not apply in this case where the transformation isn’t visible since it happens in one’s mouth. | ||
