UNDER THE MICROSCOPE

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

EXERCISING ON SHABBOS AND YOM TOV

Poskim address the concept of exercising on Shabbos, and they cite a number of concerns, most of which apply equally on Yom Tov.

First, there is the concept of “Shelo yehei hiluchach b’Shabbos k’hiluchach bechol” (You should not walk on Shabbos the same way you walk during the week), which is why one may not take big steps or run on Shabbos. Exercising can sometimes be a violation of that precept.

Second, there is the concept of menuchah, resting and not exerting oneself on Shabbos, which is contrary to the purpose of exercise.

Third, there is the prohibition of being involved in uvdin dechol (weekday activities), as well as the issue of zilusa d’Shabbata, matters that appear to disgrace the Shabbos.

Fourth, according to some poskim, exercise could be considered a form of refuah (healing the body) since we are strengthening it through exercise; medical treatment is a problem on Shabbos.

Brisk walking, however, if not done by taking big steps—and without exercise clothing or sneakers—as long the person appears to be walking normally, is permissible.

It is important when one goes shpatziren (taking a walk) on Shabbos that they utilize the time in a holy manner, such as discussing Torah topics, as Shabbos is an especially holy day that should be devoted mostly to matters of k’dusha (holiness).

MICROSCOPIC REALITY IN HALACHAH

There is a discussion among poskim whether viewing things through a magnifying glass or a microscope is considered “seeing” according to halacha; this question has bearing on numerous issues. Many of the foods we eat, especially leafy vegetables, may be infested with bugs. If a person with good vision utilizes whatever means necessary (bright lighting, and glasses, if needed) to carefully check the vegetables with the naked eye, and sees no bugs, they do not have to resort to a microscope or magnifying glass. If, however, a bug is detected by the naked eye only upon careful scrutiny, even though it is not visible at first glance, it must be removed to make the vegetable edible. In case one sees only a black dot on a leaf, for example, but upon looking through a magnifying glass or a microscope they can tell that it is a bug, they remove it.

Poskim apply similar principles to two letters in a Seifer Torah that appear to be touching each other—but when looked at through a magnifying glass or a microscope it is obvious that the letters are not actually touching. Regardless, there is a still a problem with the Seifer Torah, since halacha is based on what people with good vision can see with the naked eye.

There is also a discussion among poskim regarding an esrog: If there is a mark on an esrog it is judged by the way it is see with one’s eyes, which differs from the halacha of checking vegetables: the way the esrog is seen behashkafah rishonah (at first glance), is what counts, not how it’s seen upon intense scrutiny.

TALKING WHILE EATING

It says in Gemara, as well as in poskim, that one should not talk while eating. Nonetheless, many people are lenient in this matter. According to some opinions, it was dangerous to talk while eating only in the times of the Gemara when people reclined while eating, and due to their position talking increased the chances of the food going down the trachea (windpipe) instead of the esophagus; but since nowadays people eat in an upright position, talking does not pose a danger.

However, simple reading of the Gemara and poskim seems to imply that even when not reclining, talking while eating poses a danger. Some poskim rely on the principle of “Shomer pso’im Hashem” (Hashem protects fools), and claim that there is no need to rebuke people who are lenient in dangerous matters. Nevertheless, it’s advisable to be cautious in this matter since it is cited in halacha by numerous poskim.

If one wishes to talk while eating, or if they have something important to say, such as a d’var Torah (words of Torah)—which should be said at every meal—they should say it between courses, when there should be ample time to speak about important matters.

TOIVELING ELECTRIC APPLIANCES

Electric keilim (utensils) are becoming increasingly prevalent, and the consensus among poskim is that even they need to be toiveled (immersed in a mikvah). While many of these keilim come with a warning that immersion in water will ruin them, nonetheless the mitzvah of tevilas keilim applies. Generally, if after tevilah the keili is dried very well and left to air dry for a couple of days before being used, it will function normally.

However, there will probably be a problem with digital keilim, such as some premium coffee machines which will be ruined if they are immersed in water. In addition, very often the water cannot reach all the parts of this type of appliance, which in itself poses a problem for tevilah.

There are those who wish to suggest that since it is a mitzvah to toivel keilim, in a case where it is not possible, we are exempt from the mitzvah. However, that opinion is rejected by the majority of poskim, and thus it should not be followed. Others suggest gifting the keili to a non-Jew, and then borrowing it from him. Since it will be considered that we’re using a Non-Jew’s keili—and as a Non-Jew’s keli is exempt from tevilah—we may use it without tevilah. However, this is only a short-term solution, since an object that remains in a Jew’s possession long term requires tevilah.

The only solution that exists for the dilemma of toiveling the kind of electric appliance that would be ruined if it were immersed in water is to take it to a Yid (Jew) who is an uman (professional) and knows how to take apart and reassemble the appliance in question. After the uman takes the keili apart and puts it back together, it is considered a utensil made by a Jew, and consequently does not need to be toiveled.

“One Minute Halacha” is a succinct daily presentation on practical and contemporary Halacha in video, audio, and text formats, and can be accessed by phone at 718.989.9599, by email, halacha2go@gmail.com, or by WhatsApp 347.456.5665.