17

Shulchan Aruch HaRav writes (Hilchos Talmud Torah 3:8): אסור לתלמיד חכם לעמוד במקום הטינופת לפי שאי אפשר לו בלא הרהורי תורה ומכל מקום מותר לו ליכנס לבית הכסא או למרחץ אף מתוך פלפול והלכה שאינה פסוקה ואין חוששין שיהרהר שם בה כמו שחוששין לכך בתפלה וגם אם יבא לו הרהור בעל כרחו שלא ברצונו אנוס הוא ואפילו אם מדבר בה לאונסו מפני רוב רגילותו לדבר בה כמעשה דרבי ...


15

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.


15

The English term for this tool is an entrenching tool. Here it is described as standard issue gear for a paratrooper in the IDF. As far as I know, it is pretty standard, when required, for soldiers in most any modern army. I suppose we could speculate if the Torah requires a soldier to carry one even if it isn't technically needed (just in case ...) or if ...


12

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 With ...


12

R. Moshe Feinstein has a responsum about writing ב"ה in a letter. While he notes that it could potentially lead to issues because the ה is a letter of God's name and it is also meant to refer to God, he says that it is not a problem to write it in a letter because we don't have to be concerned with the far-off possibility that the letter will be desecrated. ...


11

I sent this question a couple of years ago to the OU. They sent me back: Thank you for contacting the OU. This has differing opinions among poskim. Some view it as yotzai min ha'tamei because the non-kosher animal digests the bean and this improves it. Others view it as pirsha b'alma [waste matter whose Importance has become Nullified] and permit ...


11

There is indeed at least unnamed but very early Rabbi who believed this prayer to be proof that there's no prohibition of praying to angels. See the responsum published by Simcha Emanuel in Hamayaan, Tishrei 5758. (This article attributes the same responsum to R. Eliezer Rokeach, though this is not necessarily correct). Also, before answering the question ...


9

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.


9

Rav Shumel Kamentzky, cited in sefer Kovetz Halachos pg 231, writes that a nursing woman or someone riding a bus may sit, because it is a necessary thing and not done out of enjoyment. Sitting on the toilet is a need and not meant for enjoyment and should be the same.


8

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 (respectable living quarters). In Shu"t Minchas Yitzchok (4:89-90) 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 ...


8

Tosfos Eruvin (86b) and Mishne Berurah (355:6) explain that since the waste initially travels into an extension of the private domain, it is permitted. Even though the waste might later travel into a larger body of water which would have the status of a karmelis, that is not your primary intention, and therefore it is allowed.


7

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 ...


7

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 ...


7

From here (thanks @Menachem): The later-day poskim dispute whether our bathrooms have the halachic status of the beis hakisei of the days of Chazal. Some poskim are lenient since our bathrooms are much cleaner than old-time outhouses (Shu’t Zakan Aharon 1:1; Shu’t Minchas Yitzchok 1:60). Others contend that our bathrooms should still be treated as ...


7

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 ...


7

Firstly, as Clint Eastwood already touched upon, it is not at all clear that the waste one flushes will go to either a reshus harabbim (public domain) or a karmalis, at least without requiring others to act further down the treatment process: from http://www.thewatertreatments.com/wastewater-sewage-treatment/design-sewage-water-waste-water-treatment-...


7

I asked Rav Avigdor Nevenzahl Shlit"a this question and he answered me that it is better to use the stalls than to use the urinals, however, if it is a case of Bal Teshaktzu - very pressing need to go that would result is transgressing the prohibition, one can use the urinal. I personally witnessed him many times using the urinal, but I noticed that it was ...


7

First step what is the problem of the urine? Gemoro Berachoth 22B ת''ר היה עומד בתפלה ומים שותתין על ברכיו פוסק עד שיכלו המים וחוזר ומתפלל להיכן חוזר But it is during the micturition: and in 25A "לא אסרה תורה אלא כנגד עמוד בלבד" "The urine prohibits the Kriath Shema and Tefila during micturition only" But Miderabanan the urine puddle also ...


7

There are many opinions ranging from 30 minutes to 72 minutes to until one has the need to relieve oneself again. From Halachipedia one should say Asher Yatzar immediately after using the bathroom (Mishna Brurah 7:6) however, if one did not say it immediately, some authorities hold that one can still say it for 72 minutes after going to the bathroom (...


6

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 ...


6

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, ...


6

A friend sent me an incredible source from the Munkatcher Rebbe Rabbi Chaim Elazar Spira who discusses this issue in Sefer Divrei Torah Volume 4. The Rebbe first brings the Talmud in Zevachim discussed in the other answer and then quotes the Yerushalmi (Brachos 3:4, 26b) which frames the discussion differently and says that Rav Zeira and Rabbi Elazar B'...


6

Explicit in the Kitzur Shulchan Aruch סימן ד - הנהגת בית הכסא - at the end of Se'if 2: וּלְהַשְׁתִּין, מֻתָּר בְּכָל עִנְיָן. לֹא יִפָּנֶה בִּפְנֵי שׁוּם אָדָם. וַאֲפִלּוּ בִּפְנֵי נָכְרִי, אָסוּר. אֲבָל לְהַשְׁתִּין, מֻתָּר אֲפִלּוּ בַּיּוֹם בִּפְנֵי רַבִּים אִם צָרִיךְ לְכָךְ, מִשּׁוּם דְּאִכָּא סַכָּנָה אִם יַעֲצֹר אֶת עַצְמוֹ. וּמִכָּל מָקוֹם יֵשׁ לוֹ ...


6

Rav Shlomo Zalman Auerbach זצ״ל quoted in הליכות שלמה (הלכות תפילה פרק עשרים סימן יא אות כא) ruled that there is a distinction between recital of pesukim-versus in praise and song-דרך שבח וזמרה and studying-דרך לימוד. Singing pesukim does not constitute as limmud HaTorah, thus, Rav Shlomo Zalman Auerbach זצ״ל rules that if ones mother, wife who is not in ...


6

Halachipedia brings a number of opinions permitting this R 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 electricity is prohibited only d’rabanan and therefore is permitted for kavod habriyot. He says that ...


6

Rav Matisyuha Solomon quotes a similar episode he heard from Reb Leib Gurwitz about Rav Yeruchem. In response to a maskil that made fun of Torah Jews as "Asher Yotzar people", as if they do nothing but say the Asher Yotzar all day. Rav Yeruchem responded with a long talk about the potential danger involved in bathroom use. He ended by saying that if after ...


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

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 (...


5

If you can wait for 72 minutes, there is no prohibition in delaying at all. Ben Ish Chai 1, Vayeitzei 3.


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