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14

You're technically allowed to urinate anywhere if you need to (even in your mother-in-law's ear if you have nowhere else to go, lol [bechoros 44b]). As such, any style toilet in a private room exceeds urination requirements. (It permitted to urinate in public - bechoros 44b) Single-occupancy bathrooms are preferable to multiple. Berachos 62b relates a ...


11

The Shulchan Aruch O.C. 7:3 says that a person who went to the bathroom a second time after forgetting to say Asher Yatzar the first time must say Asher Yatzar twice. The Mishna Berura 7:6 there understands this as a "make-up" bracha (tashlumin) similar to missing Tefilla. He rejects the S.A., (because of safek berachos lehakel) in favor of those who only ...


11

When I was at KBY, I asked the campus Posek this question, and he said that it's OK, because the bentcher is protected by at least two layers of covering ("kli betoch kli"). He added that it may even be OK in a pants pocket without the wallet, since the fabric of the pocket and the fabric of the pants could constitute two layers.


10

Okay, I'll address part of part ("Does it have value to the modern... math-learning audience?") of question 6, and part of question 5, for now. I've read chapter 1 only (and the main text only, not the marginal notes) so far, and it has definitions, postulates, and theorems from elementary plane geometry, lumping postulates and theorems together (i.e., not ...


10

The source for this is Gittin 70a תנו רבנן הבא מבית הכםא אל ישמש מטתו עד שישהה שיעור חצי מיל מפני ששד בית הכםא מלוה עמו ואם שימש הוויין לו בנים נכפים Soncino Translation: The Rabbis taught: On coming from a privy a man should not have sexual intercourse till he has waited long enough to walk half a mil, because the demon of the privy is ...


9

This would have to begin with Micah 6:8: והצנע לכת עם א-להיך, "be tzanua in walking with your G-d" (this is one of only two instances of this root in Tanach, the other being in Prov. 11:2, ואת צנועים חכמה). The Gemara (Sukkah 49b and Rashi there) explain this as referring to mitzvos done in public, like funerals and weddings; even these need to be done with ...


8

As for your third point, the Aruch HaShulchan (OC 3:10) and the Mishna Berura (OC 3:31) both rule that it is permissible to delay until one can find an appropriate place to relieve oneself. Additionally, the Mishna Berura explicitly includes all other cases of Kavod Habriyot (human dignity) in this exception.


7

I am going to deal with the bleeding first. Shulhan Arukh O"H 320:20 There is an opinion who holds that when eating berries and other dyeing fruits one must take care not to touch one’s clothes or a cloth with fruit-colored hands, but if one colors bread with the coloring liquid it is not a problem because there is no prohibition to color ...


7

I am going off of the Shulhan Arukh HaRav on this one. Not my normal source for halakhic information, but considering we are talking about a case of in extremis there is what to be lenient. The relevant portion is O"H Simian 43. Obviously one should do everything possible to keep from entering into a toilet with tefilin on, however that is not in the case ...


7

Is one allowed to take food into the bathroom? Eating in the bathroom is forbidden,(Be'er Heitev O.C. 3:2)even if it is covered.(Lekutei Maharich page 226 (new),Yabea Omer 4:5:3,see Minchas Yitzchok 3:63 who questions the reason not to bring food into a bathroom) we do not find that the poskim expressly prohibit bringing food into a bathroom. Surely ...


6

Hazal are telling us that this is the proper way to go to the bathroom. The term "normal way" implies the norm and the norm of the world is to follow the dictates of the body which easily lead one to following the dictates of the Yetzer Hara (the evil inclination). As Barry stated in his comment on msh210's answer, the idea is to not uncover one's self more ...


6

Rav Aharon Yehuda HaLevi Grossman (V'Darashta VChakarta 4:42:7) permitted nursing in a bathroom particularly in a case where doing so would allow for proper modest behavior. Source


5

Shulchan Aruch HaRav 336:9 (My translation) - ‏ולפיכך מי שאוכל בגינה צריך ליזהר שלא ליטול ידיו על העשבים מפני שמשקה אותם...אבל מותר להטיל עליהם מי רגלים או יין ושאר משקים מפני שהם שורפים אותם ואין מצמיחים אותם אלא מים בלבד וראוי ליזהר אף במשקין Therefore one who eats in a garden must be careful not to wash his hands on the grass since he is ...


5

1 The Mishna Brurah's explanation is that "we are not established as yerei shamayim [to the extent] that angels accompany us, such we would request they wait for us until we come out." If so, it is a function of the gavra, the status of people nowadays. A lower stature means angels not always accompanying someone. However, this is different from angels ...


5

I would assume you'd rely on the opinions that today's indoor-plumbing bathrooms don't have the same halachic status as outhouses. Especially if there's a shelf by the sink, not in the stalls. If you could double-bag the book first, you'd be all set; but the question assumes you have no magic tools handy.


5

A digital representation of Hashem's name, whether it is His unique name or others, does not constitute writing. Consequently there is no issue of erasing it. There is no prohibition against bringing a digital representation of Hashem's name into a bathroom per se, but to have it displayed visual would not be respectable (similarly to the way we do not ...


5

Presumably if you're traveling on the road, your not likely to be recognized by your face as people will not know you. Keeping a baseball cap handy, can take away the question of "Mares Ayin" when the situation arises. I think a more interesting question might be with places like Dunkin Donuts and Starbucks that are frequented by many frum Kosher keeping ...


5

The G'mara in B'rachos 60b says that the situation in which one says this blessing is upon leaving the bathroom. Although the text of the blessing mentions many natural/biological phenomena that God effects, the applicable context appears to be limited to that one. In fact, Dr. Beni Gezundheit (in Section ד Part 2 of this article) cites late sources that ...


5

In Shulchan Aruch YD Siman 286:4 it says that a bathroom and bathhouse etc. are exempt from Mezuzah because they are not made for Diras Kavod. In Shu"t Minchas Yitzchok part 4 Siman 89 & 90 he adds that if they (bathroom etc.) are not used for anything that would obligate them to have a Mezuzah (i.e. some people use a bathroom to store things therein) ...


5

Don't worry about it. The practice of not bringing a Tallit into a bathroom is a strong custom (because the Tallit is a garment designated for prayer times, as opposed to the undergarment tallit katan which we do bring into the bathroom), but not technically a law. This is why you can make the blessing on it, then have in mind to remove it, use the restroom, ...


5

The Star-K's Rabbi Frankel discusses it. Rav Heinemann shlit”a suggests that there is further reason to be lenient in the case of the diaper with a color-changing stripe. Rav Moshe Feinstein zt”l states that, on Shabbos, one is allowed to wear photo-gray glasses which darken when exposed to sulight, even though walking outside will cause the lens to ...


5

The prayer is mentioned in the gemara Berachos 60b, a prayer asking for the angels who accompany him to wait for him while he goes to the bathroom*. It is brought in the beginning of Shulchan Aruch Siman 3, but it says there that nowadays we are not accustomed to say it. The Mishnah Berurah there explains that the reason is because we do not assume that we ...


4

We may be able to infer from Rav Schachter's words (until 7:15) in response to a related question (first part of #1) that the second option is preferable.


4

Meiri (Berachos 25b) and Rashba (Teshovos 1 153) imply that only prayers that include God's name are prohibited. See also language of Shulchan Aruch (OC 4 23), based on Rashba. One is permitted to recite vidui in a bath house provided one doesn't mention the name of God. See Taz (OC 606 5) and Pri Megadim there, Kaf HaChaim (OC 74 28). The gemara in ...


4

As you probably know, whether you make a bracha after going to the bathroom could be a mi.yodeya question in its own right. The basis for not talking after netilas yadayim is "teikef l'netilah seudah". Since you are already involved in the seudah, there is no issue. (The eating of bread merely signifies the beginning of the seudah.) Your bracha rishona ...


4

Here's a shiur talking exactly about your question (haven't listened to it) I would define texting and using social media sites to be basically the same thing. http://www.yutorah.org/lectures/lecture.cfm/782704/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Talking_Texting_and_Eating_in_the_Bathroom (in English). Some sources discussing something similar to your ...


4

I think this answers it: (assuming it is psik reisha d’lo nicha lei and kavod habrios and issur d'rabanan) (someone please correct me if this is not an issur d'rabanan) Rabbi Josh Flug (Sukkot To Go 5770, p. 27) writes that it is certainly permissible to use a toilet with an automatic flusher if no other restroom is available because most assume that using ...


3

At the end of Shulchan Aruch Orach Chaim 79:4, the Mechaber writes with regards to a a bird's waste that one does not have to distance oneself from it if it doesn't stink, but if it does stink it has the same law as the waste of a person. The Mishna Berura explains (S"K 22) that unless one knows for a fact the waste stinks he can assume it doesn't. He also ...


3

A Torah scroll which is written by a heretic should be burned ,like you said. However, if one did not burn it and brought it into the bathroom that's also fine,but once one starts thinking about Torah in the bathroom that becomes a forbidden act (Shulchan Aruch OC 85:2). A Torah written by a heretic is not holy but if it is exactly the same as a kosher ...


3

There are two issues with bathrooms learned from parashas ki seitzei (Machlokes Rashba and Rosh). The first is v'haya machanecha kadosh- which disallows you saying Hashem's name when you are in the same room or within 4 amos of tzoah or its smell. The second is v'lo yerae b'cha ervas davar- which disallows you from saying Hashem's name when your eyes are ...



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