Selected Halachos from the “One Minute Halacha” project
By HaRav Yosef Yeshaya Braun, Shlita
Mara D’asra and member of the Badatz of Crown Heights
MY TOILET HAS AN AUTOMATIC BOWL CLEANER THAT COLORS THE WATER. MAY I FLUSH IT ON SHABBOS?
Automatic toilet bowl cleaners and disinfectants dispense some liquid into the toilet bowl each time the toilet is flushed; if the product is colored, it will color the water in the bowl. Contemporary poskim are divided on whether flushing the toilet on Shabbos—if the product is colored—is a violation of the malacha (forbidden act) of tzoveiah (dyeing).
Some argue that it’s no problem since coloring the water is considered a grama (an indirect result of flushing the toilet), and because the primary intention isn’t to color the water, but to clean the toilet. They also base their position on the halacha that tzoveiah doesn’t apply to water, especially if the water in question isn’t used to color something else.
Other poskim counter that the coloring of the water should be regarded as intentional and as a direct act, and not a grama. In addition, according to their opinion, liquid that’s not intended for drinking isn’t exempt from tzoveiah. Therefore, flushing the water in this manner is forbidden, and in their opinion – it might even be an issur d’Oraisa(biblical prohibition).
In practice, the halacha depends on whether one’s intention is to color the water or just to clean the toilet. If one’s intention is simply to clean the toilet, it’s permissible; however, if one also appreciates the fact that the water looks nice and clean due to its color it’s forbidden.
Many poskim say that the malacha of molid reiach (the prohibition of creating a scent on Shabbos) is not a problem in this case. One of the many reasons they give is that one’s intention isn’t to create a new smell, but rather to eliminate a bad one.
LOOKING AT NON-KOSHER ANIMALS
Although it’s not against halacha to gaze at non-kosher animals or at pictures of them, the Kav Hayashar and other musar works speak of the importance of guarding one’s eyes from looking at d’varim temei’im (impure creatures). The Lubavitcher Rebbe spoke about this at length, especially concerning the impressionable minds of babies and children, adding that our generation in particular needs to train its eyes to see only positive and holy things.
Still, there are a number of exceptions:
If one wishes to make the bracha of M’shaneh Ha’brios, the blessing made upon seeing rare or unusual animals, although the Kav Hayashar cautions to look at them only for as long as necessary;
Going to the zoo for the purpose of reflecting on the greatness of Hashem’s creation;
Using the image of a lion or other animals as a motif in artwork for shuls—such as on the paroches of the aron kodesh or on the mantle of a seifer Torah—since these teach us to serve Hashem with the positive attributes of these animals, as well as being reminiscent of the animals in the Heavenly Merkava;
Teachers using pictures of animals to illustrate halachos or Torah stories to their students.
MAY I ALLOW MY CHILDREN TO EAT CANDY?
Guarding one’s health, according to the Rambam, is midarchei avodas Hashem (a part of our Divine service). It’s a mitzvah to look after one’s health, and in some respects it’s more important than other mitzvos, since neglecting one’s health poses a sakana (danger). In fact, Torah places a higher priority on avoiding danger than on avoiding other prohibitions, as it says, “Chamira sakanta mei’issura” (a danger is graver than a prohibition). Specifically, the Rambam says that unhealthy food should be regarded as a deadly enemy and interprets the pasuk (verse) “Shomer piv u’leshono shomer mitzaros nafsho” (He who guards his mouth and tongue guards himself from harm) as a caution against harmful eating habits, such as overeating or indulging in unhealthy food.
However, it would be wrong to argue that it’s therefore forbidden to give sweets to children. Doing so is clearly an accepted practice among Jews, so we can’t go so far as to say that it constitutes endangering lives. We must obviously educate our children about healthy eating, but there’s room for giving them treats in moderation.
WHAT IS THE VALUE OF A PERUTAH?
In most matters of halacha anything pachos mi’shaveh perutah (less than the value of a perutah coin—the smallest unit of currency in ancient times) has no bearing. For example, one is not obligated in the mitzvah of hashavas aveida (returning a lost article) if it’s less than a shaveh perutah. For that reason, it’s important to establish the current equivalent of the perutah. There’s a difference of opinion among poskim (halachic authorities) whether the perutah of old was made of copper, copper that contained some silver, or pure silver. Regardless, the accepted value of a perutah is equivalent to the value of silver weighing half a grain of average sized barley. According to the price of silver in late March, 2016, it’s equal to approximately three cents in US currency.
However, some poskim say that the defining characteristic of the perutah is that it has minimum purchasing power, and since three cents can’t buy anything these days, the halachic value of a perutah should be set at a bit more. The consensus, though, is in accordance with the first opinion.
SHOULD A BEIS DIN ANNUL A NEDER MADE TO QUIT SMOKING?
If someone in their struggle to quit smoking—or stop abusing drugs—made a neder (vow) to stop, but now wishes to have their neder annulled, should the beis din acquiesce?
The halacha is that a beis din should not be matir neder (annul a vow) that was made to stop one from violating an issur (a prohibition). However, some poskim argue that if there’s a chance that the person will violate the issur—and leaving the neder in place poses an additional michshol (pitfall) for them, possibly resulting in transgressing both the issur and the neder—the neder should be annulled.
It can be countered that the last point applies only if the neder is regarding an issur d’rabanan (rabbinic prohibition), but not to an issur d’Oraisa (biblical prohibition). Smoking and drug abuse pose a sakana (physical danger) and should therefore be treated even more severely than an issur d’Oraisa. For this reason many poskim rule not to be matir neder, saying it’s preferable to keep the neder in place on the chance that it may serve as a deterrent, even if it might be breached.
MARRYING A GIRL FROM A NON-FRUM FAMILY
If a shidduch (proposed match) is suggested with a good girl who has yiras Shamayim (fear of G-d) and is a baalas middos tovos (possesses good character traits), but her parents were mechalelei Shabbos (desecrated Shabbos), or weren’t generally frum (religious), some people may mistakenly consider it grounds for rejecting the shidduch. This may be due to the concern that her parents’ marriage might not have been halachically in order, or that taharas ha’mishpacha (family purity) may not have been observed.
However, marrying such a girl is actually preferable to marrying a girl from a frum family who does not have those qualities. In fact, Seifer Chassidim implies that it’s often better to marry a giyores (convert) than someone from a Jewish family; a baalas t’shuva (a girl who became frum) is likewise on a higher plane than tzaddikim gemurim (those who have always been on the highest level).
Therefore, the order of priority is: a giyores, then a baalas t’shuva—provided they both have yiras Shamayim and are of upstanding character, and then a girl from a frum family who does not possess such sterling qualities. (It should be noted that a birur yuchasin (establishing proper lineage) is always necessary, to alleviate any concerns about halachic eligibility for marriage.)
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