1) One who is in the Mikvah, bath, shower, bathroom or any other similar situation and finds himself having impure thoughts, is obligated to immediately banish these thoughts from his mind. (As this may be a biblical prohibition as we shall discuss more at length in the near future)
Ideally, he should "switch gears" and instead think of mundane matters such as his household expenses or other business matters, or on Shabbos he should think of nice buildings or pictures etc. (See Mishna Berura Siman 85:6)
2) In the event that one cannot remove the impure thoughts from his mind via mundane thoughts it is even permitted to think Torah thoughts (which are ordinarily prohibited in such a place, and when undressed) as the Torah saves from impurities. (Shulchan Aruch HaRav Siman 85:4 and Mishna Berura Siman 85:13)
Halachos for Shabbos Kodesh
1) When in the Mikvah, bath or shower it is important to be careful to not [intentionally] gaze at any "private" parts of one's own body as well as those of other people. (See Sefer Chareidim Siman 45:4 that doing so is a Lo Ta'aseh M'divrei Kabbalah. See also Kneses HaGedolah Even HaEzer Siman 23)
Gazing at these parts, besides for the spiritual damage involved, can cause physical damage to one's body and hamper a person's ability to father children. (See Talmud Sanhedrin 92a. See also Talmud Shabbos 118a)
2) This prohibition is specifically for unnecessary "gazing" and does not apply to cursory glances or unintentional seeing which is often inevitable and acceptable. (See Ezer M'Kodesh Even HaEzer Siman 25:2)
QUESTION & ANSWER CORNER
Reader Submitted Questions of interest on topics related to Halachos we covered, as well as other interesting topic and Answers.
These Q&A are taken from the Q & A pages on the Halacha For Today website.
Although the answers I give to questions are taken directly from the Sifrei HaPoskim, and aren't my own, they are still for study purposes only, NOT for Psak Halacha.
Questions can be emailed to HalachaForToday@Gmail.com
Reader's Question:
Is a person allowed to bathe a baby on Shabbos?
Answer:
Generally, bathing on Shabbos is prohibited.
If a small child gets dirty on Shabbos one is allowed to wash the child's body with warm water that was preheated before Shabbos.
If the child has a condition (such as a rash, chicken pox etc.) that makes him uncomfortable the child may be bathed. If no hot water is available from before Shabbos, a non Jew can be asked to warm up the water.
Even when permitted, a bar of soap may not be used, only watered down liquid soap can be used.
A washcloth or sponge may not be used due to the prohibition of Sechitah, squeezing.
Likewise, after the bath a towel should not be rubbed over the child's hair as doing so may be a transgression of Sechitah.
(For a fuller treatment of these halachos see "Children in Halacha" by Rav Simcha Bunim Cohen Shlita chapter 16)
CHIZUK CORNER
This section is dedicated L'Ilui Nishmas the late Telzer Rosh Yeshiva , HaRav Chaim Yaakov ben Rav Binyomin Moshe Stein Zatzal.
We will B'Ezras Hashem post here each day a short inspirational thought to help us all improve our lives and grow in our service of our Father in heaven, HaKadosh Baruch Hu.
IF YOU HAVE SOMETHING MEANINGFUL FOR THIS SECTION, PLEASE EMAIL IT TO HalachaForToday@Gmail.com
A Psalm of David, when he fled from Avshalom his son
(Tehilim 3:1)
The Gemara (Brachos 7b) asks, מזמור לדוד, a Psalm for Dovid, קינה מיבעי ליה, he should have recited a lamentation, because he was forced to flee from his own rebellious son Avshalom? The Gemara proceeds to offer us a phenomenal insight into the concept of gratitude. It is said (Shmuel II:12:11) הנני מקים עליך רעה מתוך ביתך, behold! - I shall raise evil against you from your own household. When Dovid heard these words from the prophet, he was concerned that perhaps the evil would be an illegitimate child or a slave who would not have compassion on him. Once he saw it was Avshalom, he rejoiced, and for this reason he used the word מזמור. This is an amazing insight into gratitude. Although Avshalom sought to kill his own father, Dovid was able to see past the evil and recognize the good that HaShem had done for him.
It is noteworthy that the word Dovid used to describe this experience was מזמור, a song. The commentators write that the word זמרה can also mean to prune. In this context it means that Dovid was able to prune the evil from his experience and recognize the good that HaShem bestowed upon him. Furthermore, when rearranging the letters of the word מזמר, we have the word ממזר, an illegitimate child. Dovid was concerned that the evil would result in an illegitimate child, and when he discovered it was Avshalom his son, he sang a מזמר, a song.
Written by Rabbi Binyomin Adler. To subscribe to his Torah emails send request to shabbostaamhachaim@gmail.com
Important Numbers
