Until now, I have mostly discussed the spiritual aspects of Shabbat. But there are also many halachic aspects, that form the framework upon which the spirituality if Shabbat is built. It is easy to lose the forest for the trees. Our job is to be constantly aware of the fact that it is G-d's Shabbat that we are are "tuning in" to. As I have previously pointed out, the "Melachot" (labors) forbidden on Shabbat parallel those performed in the Mishkan (Tabernacle) in the Wilderness. The application of the thirty nine labors of the Mishkan to Shabbat, is dealt with extensively in the Talmud. In this, there are relatively few disputes. However, life has changed a great deal in recent centuries. It is not always clear cut how to apply classical principles to new situations. This accounts for the vast majority of modern rabbinic disputations. We have just woken up after a restful night's sleep. We head for the bathroom. Fortunately, we are not Essenes, who considered defecation to be a violation of Shabbat. But now what? In ancient Israel, one would clean oneself with either clay potsherds, or smooth stones. Few people do that today. In an observant Jewish home, one will find in the bathroom torn off pieces of toilet paper, or else tissues for cleaning purposes. The tearing of paper on Shabbat is only actually forbidden when we are taking measured amounts. But we nevertheless avoid tearing where not absolutely necessary. If we find ourselves without toilet paper which has already been torn, we may tear from the roll, being certain to tear randomly, rather than a specific number of sheets. In stores that cater to the Orthodox community, one can buy packages of already torn toilet paper. Next come two big issues, on which Ashkenazim and Sepharadim are very divided. These issues are tooth brushing, and the use of solid soap. One of the labors in the Mishkan was "Memareach" (spreading mortar or clay on an object). For example, if one has a clay bucket with a crack in it, spreading on clay in order to repair it, would be a Biblical prohibition of Memareach. Ashkenazi tradition has interpreted this as any act of spreading or applying a viscous substance, other than food (butter, for example, is not an issue). Tooth paste, spread first on the brush, and then on the teeth, would, according to nearly all Ashkenazi rabbis, constitute a Biblical prohibition. Sepharadic rabbis, on the other hand, rule that since it is not our desire to leave the paste either on the brush or our teeth, but to wash it off in a few moments, there is no prohibition whatsoever. Similarly with soap. Ashkenazi rabbis consider the use of solid soap as a prohibition of Memareach, as well as Memachek (erasing; wearing down). Sepharadim do not accept this, as our action is not directed at wearing down the soap, but at cleaning the person. Therefore, in an Ashkenazi bathroom or kitchen, one will fine only liquid soap on Shabbat (which was the only kind available until about two hundred years ago). In fact, Rav Moshe Feinstein even forbade liquid soap, because we are "creating" bubbles. This view was not accepted, even by Ashkenazim.. Sepharadim will freely use bar soap. Both groups are using the identical sources, but applying them differently. Now comes the really big question. Can I take a shower? Next time.