The inconveniet truth

Today is the 23rd day of Tebet, 5771

The rabbis explained that we come closer to God to the extent that we are willing to sacrifice, for the sake of the truth, material benefits for ourselves. The ultimate test of our appreciation for the truth is not philosophy, but our willingness to lose in business or in any other personal area, for the sake of the truth.

This is what the Torah intends when says: vehalaktha bidrakhav "And you shall conduct yourself -in your daily life- in His paths". (Debarim 28, 9).

Think of of a person, who is considered knowledgeable in Real Estate, and he is asked by a friend or family member, to give his advice about buying certain property that just came to the market. This person, instead of telling truthfully that it is a good deal, lies saying that he is not sure about it, or that something might be wrong with that property, because he is interested in acquiring that property for himself. The same applies for example in the area of Shidukhim -dating- . If someone asks your opinion about certain girl -which you consider her to be a very
good person- but you don't give a good reference about her, because you're interested in her for yourself. These are all examples of harmful lies.

In all these cases, when a person is asked to give an opinion, and he tells the truth, despite having a conflict of interest, and he sacrifices his own benefit for the sake of the truth, this person is behaving with real yrat shamayim, fear and respect of God, and is "conducting himself through the paths of God".

Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

Welcoming Shabbat

22nd of Tebet, 5771

• Every day, my father in law, who lives in Ashdod, Israel, would go to the market and come home with some delicious fruit or treat--declaring that he bought it in honor of Shabbat.
  
• This is the attitude with which we are supposed to welcome the Shabbat queen.Preparing ourselves to welcome Shabbat, every day of the week!

• 
  Shabbat is not simply the seventh day of creation, Shabbat is the purpose of Creation. It is not the end of the week, it is the goal of the week. As such, our preparations for it start way before it begins. Every single member of the family should personally help in some way prepare for Shabbat, from the father to the young children.
• 
  Before Shabbat arrives one should be bathed and dressed in special clothing, even if one is at home with no guests. The house should be cleaned, as if very important guests were coming. The food should be ready, the table set with Shabbat finery. All items forbidden on Shabbat--known as Muktzeh-- should be put away. It is important to check the pockets of the clothes you will use (especially coats!) to make sure there is no money, cell phones, I-Pods or other Muktzeh in it.

Maimonides on extremes

Today is the 22nd day of Tebet, 5771

Maimonides (Rambam) writes in Hilkhot De'ot Ch. 1, that we all have different personalities and tendencies.

To illustrate, Maimonides brings a few examples of extreme character traits:

There are people who are constantly angry, they would explode for any small thing. From the other side, there are individuals who are so cold and indifferent, that nothing moves them to anger. There are people who are so greedy, nothing is ever enough for them. Others, are materially conformist with very few desires in their heart. There is a very proud man and one who is extremely humble.

These behaviors, explains Maimonides, are some times a product of our genetic build-up and sometimes they are acquired seeing our friends, family members, etc. . With time they become an integral part of our personalities.

Maimonides asserts that in this area, the good path is the middle path. The path which is equidistant from both extremes.

Anger, should be reserved for very special circumstances and only when by showing anger we will help to avoid something bad from happening again. Greed, should be balanced: desire all what you need, not all what you want. Don't be stingy, neither ostentatious.

"This is the path of the wise man. Every man whose character is balanced and moderated, is considered a wise man (chakham)"

As a good doctor, Maimonides does not end just by telling us what is right and what is wrong. He will also teach us, next week, how to get to (and stay in) the middle path.


ZERO POINT THREE PERCENT, by Aish.com http://www.aish.com/v/r/50575802.html





Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

The 11th Berakha: Inspire our leaders.

Last week I explained that the blessing (teka bsehofar gadol ) "Make sound the Shofar... that will announce our redemption...and bring us back to Israel" initiates a series of six blessings by which we express our requests as a nation. In a good sense, one can see in the sequence of these six blessings the ideal order of the steps of our redemption (geula) toward our 'national normalization', which for us means: The people of Israel, in the land of Israel, following the Tora of Israel.

In this blessing 'Bring back our leaders' (hashiba shofetenu) we ask God to help us finding the right political leaders (shofetim/yo'atsim) like those we had in the past (Moshe, David, etc.) . Leaders who should lead us to a very specific goal: to proclaim You as our King, (umlokh alenu mehera ata..). In other words, unlike 'common' political leaders who might seek their own private political agendas, the mission of a true Jewish leaders is to inspire his people to consider HaShem Almighty the real and only Leader, following His commandments, as the subjects obey the King's edicts.

Without the right leaders, this blessing seems to imply, it will be very difficult to find the way of our national normalization. The wrong leaders will bring upon the people just 'sorrow and pain' (yagon vahanacha).

With the help of our right leaders, we will become a Kingdom of "kindness, compassion justice and righteousness". Because as we say at the end of this blessing, our God is a King who is not infatuated with power, rather, He loves justice and righteousness.

Click here for the first 10 berakhot of the Amida:
http://rabbibitton.blogspot.com/search/label/Understanding%20the%20Amida



Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

Senile parents, a case study from the Talmud

Today is the 20th day of Tebet, 5771

The rabbis of the Talmud addressed the question of honoring one's parents when they are senile or mentally disabled.

They examine a case of a famous rabbi, Rab Asi, who lived with his elderly senile mother. He took very good care of her and did whatever he could to please her, honor her and not to contradict her. The Talmud illustrates his mother's erratic behavior: and Rab Asi's reaction: one day she asked him for jewelry and he brought her some. Another day she ask him to look for a husband for her. Trying to appease her, he told her, he will look for one... The situation got to a point where her requests were increasingly eccentric and her behavior turn more violent. Rab Asithen decided to leave her.

The Rabbis first explained that Rab Asi did not abandon her but left her with a kind person whom he hired to take care of his mother.

The rabbis explain that Rab Asi believed that otherwise, in those circumstances, he will be forced to disrespect his mother and perhaps be coerced to physically restrain her.

They also explained that, for some reason, Rab Asi's mother's behavior would turn more aggressive in his presence but with somebody else she will be calmer.

Based on this precedents the rabbis conclude that in certain circumstances the son or daughter might leave his elder parents under the care of another individual.

Obviously, each case is completely different from the other and must be addressed specifically. I strongly advice that in no circumstances children will make this kind of decisions based just on intuition. Rather, they should consult with a social worker and with a Rabbi to determine what is the best thing one can do for his or her parents.

Mr. Jack Ezrahian sent me this beautiful video clip in Farsi.

http://www.youtube.com/watch?v=tqfU7G4dkmE&feature=youtube_gdata_player

For those who do not understand Farsi: The father asks a few times: 'what is that?' The son answers "Gonjeshk" a bird. After a few times repeating the same question, the son gets very angry at the father and yells at him "I told you, it is just a bird, nothing else!"
The father goes and comes back with his diary and asks his son to read one of the pages in a loud voice. The son reads: "My son is almost 3 years old and we went to the park. My son asked me 21 times 'what is that?' And I answered him each time "Gonjeshk" with patience. And each time he asked the question again,I hugged him and answered him back, because I love my son so much".

The end does not require translation...

Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

SHABBAT and alarm systems

Today is the 17th day of Tebet, 5771

It is permitted to set an alarm system on a private residence which will operate on Shabbat, especially when there is a real possibility of life threatening situations.

The alarm system must be activated before Shabbat begins. If possible, one should by-pass one of the doors to be used by the family (some people would recommend to by-pass the front door, which ironically is less used by burglars to break in) and leave all other doors and windows 'activated'. If this cannot be done, please consult a rabbi how to set the alarm system.

When the alarm is activated, there are motion sensors, typically located close to the ceiling, which some people cover or deactivate before Shabbat begins. In any case, it is not forbidden to walk though those sensors, although small led lights are activated by the motion of family members inside the house (pesik resheh derabanan dela nicha leh).

If the alarm accidentally goes off on Shabbat, and won't stop by itself, one should try to have a gentile to turn it off. If that is not possible, it would be permitted for a Jew to shut off the alarm, because 1. the noise is disturbing the entire neighborhood, and it could affect sick people, etc. and 2. preventing or stoping the flow of electrical current is not Biblical -deoraiita- prohibition, (adapted from Practical laws of Shabbat, I, 335).

There are many different alarm and surveillance systems, and I can't possibly cover all details. Here, I just referred to a few principles which I believe apply to most systems. Please, consult a knowledgeable rabbi for more details.

Shabbat Shalom!

Candle lighting in NYC: 4:14 PM
Shabbat ends in NYC: 5:23 PM

Today in American Jewish History, from Aish http://www.aish.com/dijh/46572422.html

Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

Identifying the 'Truth'

Today is the 16th day of Tebet, 5771

Saying the truth, speaking and acting truthfully, is one of the principles human civilization is founded upon (pirke abot 1, 18). The Torah exhorts us to tell the truth and keep away from lying. It also teaches us that there are some exceptional cases in which we are allowed - or even commanded- to alter the truth.

First we need to understand that spiritual growing depends on grasping the 'true' nature of our existence and living accordingly.

The God given tools to identify the truth are our intelligence (sekhel) and reason (Rambam).

The ultimate reality is God.

But it is not easy to hold 'constantly' in our minds the reality of God's existence (let alone God's Presence!) and live according to that Truth. Why? Becuase most people do not stop their lives to reflect where are they going or what are they living for? They are driven by pure 'imagination', constantly escaping, eluding, mocking or ignoring the reality of God's existence, which is
also the reality of their own existence. Even those who are believers, often 'forget' of His existence and fall into the tricks of imagination.

The rabbis said that: "The seal of God Almighty is EMET" (the notion of 'truth'), which means, that we should identify the ultimate reality as the reality of God. Therefore, whatever comes from God -the Torah: the book of His will- emanates from that source of truth too.

Living a truthful life begins by identifying the world of imagination around us and have a clear notion that the only true REALITY is God's.

TV and the world of imagination : http://www.aish.com/ci/s/48924702.html

Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

Maimonides on habits formation

Today is the 15th day of Tebet, 5771

Maimonides (Rambam) affirms in Hilkhot De'ot that we're all driven by habits. These habits are part of our personalities, either because of a natural (today we would call it: 'genetic') tendency toward a specific behavior or because we have acquired this habit, imitating our peers, family members, etc. With time habits -good and bad habits- become a second nature.

By being more conscious of how habits are formed and how they become part of our character, we might be able to control them.

Illustration:

What is more significant in terms of character formation? To give a big amount of money to charity at once or to give one dollar at a time? (We are not examining here the merits of the different charities, just the impact of this habit on our character)

Maimonides says:

"positive behavior characteristics are not acquired by doing (a one time) great positive act but rather through the repetition of many positive acts. For example, giving one thousand gold coins to one charity will not accustom a person to the habit of 'generosity', whereas giving one gold coin to a thousand charities will do so. By repeating an act many times, an established behavior or emotional pattern is formed. In contrast, one great act might represent a one time arousal to good, after which that motivation might disappear".

Over time, one simple act repeated several times -a string of small experiences- can accumulate to become strong enough to overwhelm even a major experience.

Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

The 10th Berakha: Gueula, redemption.

Today is the 14th day of Tebet, 5771

The Amida is divided into three sections, according to three different subjects. The first, which includes three blessings, consists of praising God. The third section (3 blessings) is about gratitude to God. And the middle part, (13 blessings) deals with our requests to God and it is subdivided into two major subjects: Personal requests and national requests.

As individuals we request God to grant us: intelligence, inspiration, forgiveness, protection, good health and a decent livelihood.

The tenth berakha of the Amida, -teka beshofar gadol- initiates the series of 6 blessings where we, not as individuals but as members of the Jewish people, convey our national aspirations. Every day, three times a day, we remind ourselves that we are not a religion but a nation. As such, we acknowledge that we are living in exile and we beg God to bring us back to our original homeland, Israel. We ask God Almighty to 'Gather our exiles from all the corners of the world' and to show as the signs of redemption: the sign of the Shofar's blow (hinting to the messianic
era) and the flag (=nes. Leadership?) pointing out at Zion as our final destination.

In this category of national berakhot we will find a key word, sometimes more than once in the same blessing: the word is 'mehera', which means: fast, now, 'make it happen in our own days', expressing our deep desires to be once again in our land, as the Nation of God.

Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

Disobeying parents for their own good

Today is the 13th day of Tebet, 5771

Honoring our parents includes obeying them and pleasing their wishes, especially when dealing with something they wish for their own benefit.

But, what if the parents ask their son or daughter something which will be detrimental for them? For example: What should a son do if his father asks him to bring for him liquor, and the son knows the father will become intoxicated. Does the son still needs to obey his dad and bring the liquor, following blindly his father's order or should he refuse the order?

Most rabbis agree that in this case the son should refuse to buy or get the liquor for his father, but he should do so with utmost respect, trying to dissuade his father reasoning with him. The son is not allowed to fight, yell at or disrespect his father in any way, even when the son is right.
The rabbis bring a few other common cases. If the parent is diabetic and asks his son to bring him a sweet food or when a father ask his son or daughter to bring cigarettes or anything that would cause a 'significant' damage to the father's or mother's health, i.e. anything the physician will forbid them to have.

The rabbis agree that the son or daughter should refuse the order, but they insist that in all these cases, it is critical to maintain a respectful approach and avoid, God forbid, to offend or humiliate one's parents while trying to protect them from harm. (Yalkut Yosef, Kibbud Ab va-Em, Bet, 46-60)

Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

The four fast days

10th of Tebet, 5771

Today, the 10th of Tebet, is one of the four fast days in which we remember the destruction of our first Temple, Bet haMikdash (586 BCE). On the 10th of Tebet the enemy started the siege of Jerusalem which provoked untold starvation, epidemic , etc . The Babylonians made a first breach in the wall on the 17th of Tamuz. Three weeks later, on the 9th of Ab, the Bet haMikdash was destroyed and most of the Jewish people were taken captives to Babylonia. A small remnant remained in Israel but a few years later, they attempted to rebel against the Babylonians killing Gedaliah ben Achikam on the 3rd of Tishri. The consequences were tragic: the small Jewish
population that had remained form the destruction of the Temple was also exiled.

These four dates 10 of Tebet, 17 of Tamuz, 9 of Ab and 3 of Tishri were established by our Rabbis as fast days inviting us to remember the destruction of the Bet haMikdash causing us to introspect and repent.

Not always have we fasted during these 4 days . After 70 years in Babylonia we came back to Israel and built the Second Bet haMikdash. The prophet Zekharia (see chapter 8, v.19) and Anshe Keneset haGedola canceled these fast days and turned them into days of celebration.

When the second bet haMikdash was destroyed, in the year 68 ACE we started to fast again.

May haShem Almighty turn once again these days of fast into days of celebration biMhera beYamenu Amen.

Shabbat Shalom!


Candle lighting in NYC: 4:11 PM
Shabbat Ends: 5:20 PM

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024

The fast of 10 of Tebet, Friday, December 17th, 2010

9th of Tebet, 5771

Nowadays our calendar's calculation is such that the only public fast which can fall on a Friday is the 10th of Tebet.

On the 10th of Tebet there are only two prohibitions: eating and drinking. NO additional limitations apply, such as the prohibition of wearing leather shoes, working, driving, washing the body, etc.

Most contemporary Rabbis (R. E. Melamed, Rab O. Yosef) authorize to wash one's mouth or brush one's teeth in this Ta'anit when necessary, provided you will be very careful to lower your head as to avoid swallowing water unintentionally. Tomorrow, you should bathe regularly in honor of Shabbat.

The fast begins at dawn, which tomorrow will be at 5.50 AM (all hours are N.Y. time). You can eat something before 5.50 AM. Tonight, before you go to sleep have in mind that you will wake up and eat something before dawn, otherwise, your Taanit has been implicitly 'accepted' by you and 'unintentionally extended' from the time you go to sleep.

Friday, we will pray Mincha of Ereb Shabbat around 3.50 PM (check Kanissanews and other Synagogues schedules). We will read the Torah and say birkat kohanim, followed by regular Kabbalat Shabbat.

We will enter Shabbat while fasting.

The Fast day finishes after 4:58 PM with the Kiddush.


Who is exempted from fasting?

Minors: boys under 13 and girls under 12 years old are completely exempted from fasting.

Nursing women: According to the Sephardic Minhag, after giving birth women are exempted from fasting for 24 months, even if they are not actually nursing their baby.

Pregnant women, especially after the first 3 months, are exempted from fasting.

A person who feels sick, for example, flu or fever or one who has a chronic disease, for example, diabetes, should not fast.

Elders should consult with their physicians if the fast will not affect their health. If it will, they are exempted (and in some cases, prohibited) from fasting.

All other healthy people should fast and remember the tragedies that fell onto the Jewish people in this day.

Besides commemorating the events we mentioned yesterday, In Israel, the Chief rabbinate has declared the Tenth of Tebet also as "The day of the general Kaddish", the day in which we remember those fallen Jews whose names, and date or place of death is unknown. We remember especially the 'unknown' victims of the Holocaust and those unidentified soldiers who died in the war of Israel's Independence (1948).

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024

The fast of the 10th of Tebet

8th day of Tebet, 5771

Approximately in the year 300 BCE, on the 8th of Tebet, King Ptolemy of Egypt forced 70 Jewish scholars to translate the Hebrew Bible into Greek. The Talmud relates that this project was blessed with a miracle: the 70 scholars were all placed in separate rooms and yet they all translated the Biblical text the same exact way. Still, the rabbis of the time considered this event as a tragedy. Why? Because the Greek Bible -known as the Septuagint- advanced the agenda of the Hellenist Jews to bring Greek culture into Jewish life and eventually paved the way to create a new Judeo-Christian religion, 'based on our Torah', who would claim, "Anu Israel!"
"WE are now the NEW Israel!"

The 9th day of Tebet commemorates the death of Ezra the Scribe (5th Century BCE). Ezra led the return of the Jews to Jerusalem from their Babylonian exile. It was under his direction and inspiration, together with the help of the court Jew, Nechemiah, that the Second Temple was built.

The main tragedy happened on the 10th of Tebet: the onset of the siege of Jerusalem by Nebuchadnezzar, the King of Babylonia, which ultimately ended with the destruction of Jerusalem and the Bet haMikdash in the year 586 BCE, and sent tens of thousands of Jews into the 70-year Babylonian Exile. The date of the Tenth of Tebet was recorded for us by the prophet Yechezkel, who himself was part of the first group of Jews exiled by Nebuchadnezzar.

(Adapted from rabbi Berel Wein)

For the full article of rabbi Wein see: http://www.aish.com/h/10t/48960111.html

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024

The 9th Berakha: Grant us livelihood with dignity

The 9th berakha of the Amida, barekhenu or barekh alenu, is the blessing in which we ask haShem Almighty to bless us, providing our livelihood (parnasa).

The text of the blessing deals specifically with dew, rain, the year's crop, the harvest and the products of the earth. We ask haShem to grant us His natural blessings and protect our sources of livelihood from weather inclemencies and other natural disasters.

And although this berakha seems to refer exclusively to the agricultural aspect of economy - because it was conceived for the livelihood of the people of Israel, which, from its beginnings in their land, dedicated mostly to agriculture- it alludes to our general financial and economic success, and implies our requests for God's intervention to bless the sources of our livelihood, whatever they are.

We specifically ask God Almighty to send rain in the way of 'blessing' (tal umatar librakha), whenever is needed for the land and not in excess.

Rain coming on its due time, is God's blessing promised to the people of Israel in the Shema Israel (be'ito -I will give you rain at its time...). We also learned in the second part of the Shema that rain in Israel -the land- is conditioned to Israel's -the people- behavior. God Almighty established a pact, a sort of cause/effect dynamics between the People of Israel and Israel's skies. Heavens of the Holy Land are not governed by the rules of nature but by God's direct intervention/retribution.

Sephardic customs

6th day of Tebet, 5771

Kiddush and Aliya la-Tora

In most Sephardic families, children pay a special tribute to their grandparents and parents on the occasion of the Kiddush. The children would come to be blessed by their father and mother on Friday night, even when they are older. The parents or grandparents blesses the child with the Priestly benediction (yebarekhekha haShem veYishmerekha... Many parents would also say: yesimekha/yesimekh Elokim ) and any additional prayer that he wants to offer to see his desires for his child fulfilled. Immediately after that, the children will kiss the hand of the grandparents and parents as a signal of filial love and devotion.

When a grandparent or father is called for a Aliya la Torah, all the members of the family will rise at their seats in the synagogue in order to express respect for their elder. This recognition is accorded by children, younger brothers, and sometimes nephews of the elder, who has been called to the Sefer Torah. As he returns to his seat, his grandchildren and children express their reverence for him kissing the back of his hand.

When an older patriarch of the community is called to the Torah it is not uncommon to find dozens of people rising in his honor. This is a major symbolic public expression of the deep and abiding respect for family which has preserved the 'congregational family' as well.

(Adapted from 'A treasury of Sephardic Laws and Customs' by Rabbi H. Dobrinsky)

Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

SHABBAT and motion activated lights

3rd day of Tebet, 5771


Can I walk past a motion sensitive light on Shabbat?

In order to respond this simple question we must first clarify a few Halakhic principles.

When one performs a permitted action and inevitably a forbidden action or melakha will result from it (this category is called pesik resheh) he is forbidden to proceed with the permitted action, even when he had not intent.

For example: dragging of a heavy chair over soft earth on Shabbat, will inevitably result in the production of furrows which constitute a melakha (activity forbidden on Shabbat, which in this case is Deoraita!).

When as a result of a permitted action ('walking') a forbidden melakha ('turning on the light') will be unintentionally and automatically generated, if I don't care or need the product that results from it, and it is not Deoraita, I'm allowed to perform the permitted action.

When I'm walking in the street, I don't need those lights (lo nicha leh), since the lights are shut off by themselves (not permanent, not Deoraita) so, I'm allowed to walk past that street even if the lights will be automatically activated.

Similarly, I'm allowed to walk by a surveillance system, even though little lights are turn on and off, or by a video cameras, as long as I don't do this intentionally or for my beenfit.

Passing by an optical eye which opens automatically a door I have to pass, iwould be forbidden because I care for that door to open, I need the door open.

NOTE: For those who want to understand better this Halakha I wrote a short explanation in the link below.


Candle lighting in NYC: 4:00 PM
Shabbat ends: 5:18 PM

Shabbat Shalom!

CHANUKA's Torah reading

2nd day of Tebet, 5771

During each one of the eight days of Chanuka, we read the Torah in the morning.

Now, what Biblical text was chosen by the Rabbis to be read on Chanuka and why? Let me explain the question. On every festival we read in the Tora a portion corresponding to that specific event. During the eight days of Pesach, for example, we read eight sections alluding in different ways to the Exodus from Egypt. But the events of Chanuka happened around the year 150 BCE, and are not part of the Hebrew Bible, the rabbis, therefore, had to choose a somehow related Biblical text to be read.

Our Rabbis chose the section of Naso in the book of baMidbar ('In the desert'), dealing with the inaugural offerings of the tribal leaders at the time of the dedication of the Mizbeach (altar).

Why?

1. Chanuka means 'inauguration', and it remind us that once the Greeks were defeated, the Jews rededicated the altar (mizbeach) which had been defiled by pagan offerings. This Perasha is also about the dedication of the mizbeach in the Tabernacle (zot chanukat hamizbeach).

2. The Tabernacle was completed on the 25 of Kislev. Same day we celebrate Chanuka.

3. Because the end of the Torah reading , beha'alotekha, deals with the kindling of the Menora which remind us the miracle of the oil.

4. Me'am Lo'ez explains that in addition to all those reasons, the tribe of Levi did not participate of the offerings at the time of the dedication of the altar, narrated in Naso. During Chanuka, however, they (the Chashmonaim were Cohanim, from the tribe of Levi) rescued and dedicated the altar

Chanuka and an heroic Jewish woman, by Aish
http://www.aish.com/h/c/t/sg/Chanukah_and_the_Heroic_Jewish_Woman.html

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024

CHANUKA: The " 'al-haNisim " prayer.

1st day of Tebet, 5771

'Antiochus pillaged the Temple, attacked Jerusalem and led captive women and children. In 167 BCE ... shabbat and feasts were banned and circumcision was outlawed. Altars to Greek gods were set up and animals prohibited to Jews were sacrificed on them. The Olympian Zeus was placed on the altar of the Temple. Possession of Jewish scriptures was made a capital offense'.

During the eight days of Chanuka we recite the prayer 'al haNisim, ('for the miracles') in the Amida (=main daily prayer) and in Birkat haMazon (=prayer of gratitude after a full meal).

In this meaningful prayer we thank haShem Almighty for the wonders and portents He performed to our ancestors, preventing them from falling into the hands of the enemy. We stress the fact that haShem delivered the strong into the hands of the weak, the many into the hands of the few, bearing in mind that the defeated Greek army was one of the most sophisticated and organized armies in antiquity, while the Jews never practice war, let alone 'excelled' in the art of warfare.

It is important to notice that 'al haNisim prayer comes within the daily blessing in which we THANK God for His many favors to us: modim anachnu lakh (we thank You..) in the Amida and node lekha (we will thank You)... in birkat haMazon. Therefore, when we recite 'al haNisim we should regard it as an extension of the general prayer of gratitude and understand it as saying: We thank You... for the miracles....

For this reason many rabbis would insist that the correct version should be ve'al haNisim (And we also thank You for...).

Text of 'al-haNisim prayer (English version):

https://www.yousendit.com/download/cEd1SkhkOW41aVkwTVE9PQ

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024

Chanuka and Rosh Chodesh Tebet

30th day of Kislev, 5771

Today is the 1st day of Rosh Chodesh Tebet, and the 6th Day of Chanuka, at night we light 7 candles

Besides Chanuka, today we also celebrate Rosh Chodesh Tebet.

In the Tanakh (Hebrew Bible) the name of this month is Chodesh ha-Asiri, the tenth month, counting from Nisan. The name Tebet was coined in Babylonia, same as all the other Hebrew months' names.

Some years Rosh Chodesh Tebet is observed for one day and some years -for example, this year- for two days. Why? Because Kislev, the preceding month, is sometimes "full" (consisting of 30 days) and sometimes not (consisting of only 29 days).
In other words: The 30th day of the preceding month is always the first day of Rosh Chodesh of the next month, and the second day of Rosh Chodesh is the 1st day of the new month. The month of Tebet itself, is always 29 days long and because of this lack of variation in the length of Tebet, Rosh Chodesh Shebat, the month which follows Tebet, will always be celebrated for just one day (the 1st of Shebat).

Today and tomorrow we say Yaale veYabo and al haNisism in the Amida and in Birkat haMazon. In the morning we read the full Halel, then we take out two Sifre Torah . On the first one we read the Rosh Chodesh portion, but instead of dividing it into 4 parts (or Aliot) as we do every Rosh Chodesh, we divide the reading into 3 Aliot. In the second Sefer Torah we read the part corresponding to the day of Chanuka.

Chanuka and Rosh Chodesh Tebet

30th day of Kislev, 5771

Today is the 1st day of Rosh Chodesh Tebet, and the 6th Day of Chanuka, at night we light 7 candles

Besides Chanuka, today we also celebrate Rosh Chodesh Tebet.

In the Tanakh (Hebrew Bible) the name of this month is Chodesh ha-Asiri, the tenth month, counting from Nisan. The name Tebet was coined in Babylonia, same as all the other Hebrew months' names.

Some years Rosh Chodesh Tebet is observed for one day and some years -for example, this year- for two days. Why? Because Kislev, the preceding month, is sometimes "full" (consisting of 30 days) and sometimes not (consisting of only 29 days).

In other words: The 30th day of the preceding month is always the first day of Rosh Chodesh of the next month, and the second day of Rosh Chodesh is the 1st day of the new month. The month of Tebet itself, is always 29 days long and because of this lack of variation in the length of Tebet, Rosh Chodesh Shebat, the month which follows Tebet, will always be celebrated for just one day (the 1st of Shebat).

Today and tomorrow we say Yaale veYabo and al haNisism in the Amida and in Birkat haMazon. In the morning we read the full Halel, then we take out two Sifre Torah. On the first one we read the Rosh Chodesh portion, but instead of dividing it into 4 parts (or Aliot) as we do every Rosh Chodesh, we divide the reading into 3 Aliot. In the second Sefer Torah we read the part corresponding to the day of Chanuka.


The story of Chanuka in 1967 http://www.aish.com/v/ho/78754242.html

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024

BAREKH ALENU, praying for rain

Today is the 5th day of Chanuka
29th day of Kislev, 5771

On Shemini Atzeret, we started reciting "Mashib HaRuach U'Morid HaGeshem" instead of "Morid HaTal" during the Amida prayers, praising HaShem for giving us rain, but we did not start asking Him to bring the rains yet.

In Israel, Jews start praying for rain in the Amida two weeks after Shemini Atzeret, on the evening of the seventh of Cheshvan (Sepharadic Jews do this by switching to 'Barekh Alenu' on the weekdays Amida, while Ashkenazi Jews add 'veTen Tal uMatar').

This was because they wanted to give time to the travelers who had made the pilgrimage to Jerusalem to get back home before praying for rain.

Diaspora Jews of the time, who mainly lived in Babylonia, did not need the rains to start so early, so the Rabbis ruled that in Babylonia the Jews would start praying for rain on the 60th day of Tekufat Tishrei (season of Tishrei) or approximately sixty days after the beginning of Autumn.

The Rabbis gave an easy to calculate round number for determining the beginning of each cycle (season). Each cycle is to be calculated at exactly 91 days 7 hours and 30 minutes. This makes each seasonal year exactly 365 days and 6 hours long, about 11 minutes longer than the actual astronomical calculation of a Solar year.

When it comes to calendar matters, Jews who live outside of Israel follow the practice of the Jews of Babylonia. Therefore, it has become tradition for all Jews who live in the Diaspora to start asking for rain in their prayers as the Babylonian Jews did.

Based on this calculation, this year, 2010, we switched to 'Barekh Alenu' in our prayers on the evening of December 4th.

(Thanks to Mr. Mehran Etessami, expert in Hebrew calendar calculations, for his help with this HOTD)

CLICK HERE for a very cool Chanuka song, more than 2 millions hits in Youtube.
http://www.youtube.com/watch?v=qSJCSR4MuhU

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024

Chanuka candles and Shabbat

26th day of Kislev, 5771

Every night we light the candles at nightfall but today, Friday, December 3rd we light Chanuka candles 20-25 minutes BEFORE sunset: approximately at 4:05PM (NY time). Why? Because at 4:10PM we need to light Shabbat candles, and Chanuka candles must be lit before them.

Another specific rule for Friday's Chanuka candles: while every night the candles should last for at least half an hour, on Friday, the candles should last for more time. So, make sure your candles are long enough, or have enough oil to burn for approximately one extra hour .

When Shabbat is over, (5:18 PM), at home you should first recite the Habdala and then light the Chanuka candles. In the Synagogue, for practical reasons, we should first light the Chanuka candles and then do the Habdala.

When spending Shabbat at your parents /in laws house,do you have to light your own candles in your room or at home before you leave?

If you will spend the whole Shabbat at you parents/in laws, once you're at their house, you (husband, wife, children) are considered part of the extended family of your parents, and since you also partake the same food, house, etc. you are also included in their Chanuka candle lighting without further requirements. So, you don't really need to light your own Chanukia.

However, if you and your family are going to your parents/in laws house after Shabbat began or for dinner, then you should light Chanuka candles at your own house. In this case, it is recommended that you don't leave your house while the candles are lit, to avoid any fire hazard!

Shabbat Shalom and Chanuka Sameach!!!

Shabbat Candle lighting in NY: 4:10 PM

Shabbat ends in NY: 5:18 PM

Watch: 'Secret to Greatness', by Charles Harary http://www.aish.com/v/ho/78962817.html

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024

Ashkenazi and Sepharadic traditions for Chanuka

25th day of Kislev, 5771

There are no major differences between the two traditions, just a few minor variations as follows:

1. The Ashkenazim say in the Berakha: Lehadlik ner shel Chanuka. In the Sepharadic Minhag: lehadlik ner Chanuka, without the word "shel." The Mashadi tradition, however, is to say 'shel' following Bene Tziyon Siddur.

2. In the Ashkenazi Minhag, one first lights the Shamash (the auxiliary candle) and with the Shamash one lights the rest of the candles.
In the Sepharadic Minhag all the candles are lit first, with a regular match or with a longer candle and the Shamash is lit at the end. Also in this case, most Mashadi families I know would follow the Ashkenazi practice.

3. In the Sepharadic Chanukia the Shamash is placed, normally at the end of the Chanukia, In the Ashkenazi Minhag, in the beginning or in the middle, and a little higher than the rest.

4. For Sepharadim, it is customary to light only one Chanukia for all the members of the family. In many Ashkenazi communities they light one Chanukia for each member of the family.
Incidentally , this is also the case regarding Shabbat candles: while according to the Sepharadic Minhag only the mother lights the candle, in the Ashkenazi Minhag the daughters also light their own candle and say Berakha for it.

5. The famous Dreidel, spinner or sebibon is originally an Ashkenazi custom, which Sepharadim did not use to practice in the past. Same as Chanuka Gelt (money or gifts to the children).

Chanuka Sameach!!!

More on Sepharadic and Ashkenazi traditions:
http://www.yutorah.org/lectures/lecture.cfm/720763

This article is a Chanuka gift for all those who love Israel!!!
http://www.aish.com/jw/me/108390089.html

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024

CHANUKA TUTORIAL: First Night

Tonight, Wednesday December 1st, 2010, we will celebrate the first night of Chanuka 5771, lighting the first candle.

As we have already explained, according to our Sepharadic Mashadi tradition we light one Menorah per family, not per individual.

The father or the person in charge of the family, recites the following three blessings.

(On all subsequent nights, only blessings number 1 and 2 are recited).

Blessing #1: Baruch ata Ado-nai Elo-henu melekh ha-olam, Asher kide-shanu be-mitzvo-tav, Ve-tzee-vanu le-had-leek Ner Chanuka.

Blessing #2: Baruch ata Ado-nai Elo-henu melekh ha-olam, She-asa nee-seem la-abo-tenu, Baya-meem ha-haem baz-e-man ha-zeh.

Blessing #3: Baruch ata Ado-nai Elo-henu melekh ha-olam, Sheh-he-che-yanu ve-kee-yihemanu Ve-hee-gee-yanu laze-man ha-zeh.

The following text/statement is said each night, after all the candles, or at least the first one, has been kindled:

Ha-nerot ha-lalu anu mad-likin Al ha-nissim ve-al hapurkan ve-al hanif-laot Al ha-tshu-ot ve-al ha-milchamot She-asita la'abo-tenu Ba-yamim ha-hem, ba-zeman ha-zeh Al ye-de kohan-echa hake-doshim. Ve-chol shemonat ye-me Chanukah Ha-nerot ha-lalu kodesh hem, Ve-en lanu reshut le-heesh-tamesh ba-hem Ela leer-otam bilvad Kede le-hodot li-shmekha Al ni-sekha ve-al niflo-tekha ve-al yeshuo-tekha.

"We kindle these lights for the miracles and the wonders for the redemption and the battles which You performed for our forefathers In those days at this time through Your holy priests. During all eight days of Chanuka these lights are sacred and we are not permitted to make ordinary use of them, but only to look at them in order to express thanks and praise to Your great Name for your miracles, Your wonders, and Your salvations".

Then we recite: Mizmor shir Chanukat haBayit leDavid...

Chanuka and the survival of Jewish Values, by Aish http://www.aish.com/v/sp/49682657.html

The basics of Chanuka candles

23rd day of Kislev, 5771

Chanuka starts B'H tomorrow, Wednesday December 1st, 2010.

1. The Chanuka candles are kindled in the evening preceding each of the eight days of Chanuka. The custom of many communities is to light the Chanukia shortly after sunset, which is approximately 4.30 PM. Other communities light it at nightfall (5.00 PM). In either case, the candles must contain enough fuel at the time of the lighting to burn until 30 minutes after nightfall.

If one did not kindle the Chanuka lights early in the evening, they can be kindled later, when the family is home.

2. The candles could be made of wax, paraffin, regular oil, etc., but ideally one should use olive oil, because the miracle of Chanuka happened with olive oil. Another advantage of oil is that normally oil candles will last for more time than small wax candles.

The Mitzva of Chanuka candles cannot be performed with 'electrical candles', even when real candles are not available. An electrical Chanukia, however, can be used in addition to the regular Chanukia especially during day time.

3. Some families have the tradition to place the Chanukia outside the door, on the opposite side of the Mezuzah, which technically speaking is the best place for it. Nowadays, however most families place the Chanuka candles inside the house, close to a window, in a spot that could be visible from outside.

Q&A: Who lights the candles when the husband is on a business trip?

Click here: https://rcpt.yousendit.com/999364821/3d2b82d680737ada3361c6395e90e340

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024

What is Chanuka?

22nd day of Kislev, 5771

The word Chanuka means 'dedication' and it is widely used in this sense in phrases like 'Chanukat haBayit', dedication of one's home.

So, what 'dedication' are we referring to in the Festival of Chanuka?

During the Second century BCE the Jews were subjugated by the Syrian-Greek army of Antiochus Epiphanies. They were not permitted to practice their religion . The Holy Temple of Jerusalem (Bet haMikdash), was captured and defiled by the Greeks.

They introduced an image of Zeus Olympus, and dedicated our Holy Temple to him, offering sacrifices of impure animals like pigs. In the years 165 BCE the Jews lead by Yehuda Maccabi rebelled against the powerful armies of Antiochus and miraculously defeated them. Their first mission was to recover the Bet haMikdash. They purified the Holy Temple and in order to dedicate it to God Almighty they needed to light the Menorah, to indicate that the Bet haMikdash was operating to God's service. They found one small jar, with an amount of oil which normally would last only for one night.

They lit the Menorah and joyfully rededicated the Bet haMikdash back to God. Miraculously, the oil lasted for eight days, the exact time needed to produce new pure olive oil.

Chanuka means the 'dedication of the Bet haMikdash' to God Almighty, after years of being defiled.

Chanuka is observed by the kindling of candles during the nights of the holiday, in remembrance of the miracle of the oil.

Chanuka is celebrated on the 25th of the month of Kislev. This year, 2010, Chanuka starts Wednesday Dec 1st at night.

The story of Chanuka, from The History Channel: http://www.history.com/videos/history-of-hanukkah#history-of-hanukkah

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024

A commercial website operating on Shabbat

19th day of Kislev, 5771


Fishing and Commercial websites


In previous halakhot we explained that the rabbis of the Mishna (200 CE) discussed the status of self activated devices on Shabbat, programmed before Shabbat begins. The rabbis authorized for example, to set fishing nets on a river on Friday,knowing that fish will be caught during Shabbat. The caught fish, obviously, must be removed after Shabbat (See link)

We learn from the case of the fish nets, that a profit generated during Shabbat, if no human action was involved,it does not represent a Shabbat problem. For this reason you can have stocks or money in a savings account, although it will generate a profit on Shabbat.

Can we apply the same logic to a commercial web site, and authorize a Jew to keep his web site 'operating'automatically during Shabbat?

Modern rabbis are divided in the interpretation of the web site case, vis-a-vis the fishing nets of the Mishna. Some rabbis (Shebet Halevy, 10,57) would not authorize a web site because, unlike the case of the fishing nets, there is a principle of 'trade' involved in the website. This is apparently the opinion followed by some companies like www.bhphotovideo.com whose website remains available 24/7/365, but orders are not 'accepted'until Shabbat ends.

It seems, however, that the majority of modern orthodox rabbis authorize to have a commercial website self operating on Shabbat, with 2 conditions

1. That the majority of potential customers are not Jewish customers. This will exclude for example, an Israeli/Hebrew site or a Judaica store website, etc. (See link)

2. The orders are 'processed'after Shabbat. In other words, the whole money charging process (checking credit, charging the credit card) takes place during Shabbat in a completely automatized way but human intervention begins only afterShabbat, with the shipping process.

In these terms, most rabbis, including our own rabbi Ben Hayim, would authorize keeping a commercial web site active during Shabbat.



Shabbat Shalom!!!

A commercial web site operating on Shabbat

Halakha of the Day
19th day of Kislev, 5771

Fishing and Commercial websites

In previous halakhot we explained that the rabbis of the Mishna (200 CE) discussed the status of self activated devices on Shabbat, programmed before Shabbat begins.

The rabbis authorized for example, to set fishing nets on a river on Friday, knowing that fish will be caught during Shabbat. The caught fish, obviously, must be removed after Shabbat (See link)

We learn from the case of the fish nets, that a profit generated during Shabbat, if no human action was involved, it does not represent a Shabbat problem. For this reason you can have stocks or money in a savings account, although it will generate a profit on Shabbat.

Can we apply the same logic to a commercial web site, and authorize a Jew to keep his web site 'operating' automatically during Shabbat?

Modern rabbis are divided in the interpretation of the web site case, vis-a-vis the fishing nets of the Mishna. Some rabbis (Shebet Halevy, 10,57) would not authorize a web site because, unlike the case of the fishing nets, there is a principle of 'trade' involved in the website. This is apparently the opinion followed by some companies like www.bhphotovideo.com whose website remains available 24/7/365, but orders are not 'accepted' until Shabbat ends.

It seems, however, that the majority of modern orthodox rabbis authorize to have a commercial website self operating on Shabbat, with 2 conditions

1. That the majority of potential customers are not Jewish customers. This will exclude for example, an Israeli/Hebrew site or a Judaica store website, etc. (See link)

2. The orders are 'processed' after Shabbat. In other words, the whole money charging process (checking credit, charging the credit card) takes place during Shabbat in a completely automatized way but human intervention begins only after Shabbat, with the shipping process.

In these terms, most rabbis, including our own rabbi Ben Hayim, would authorize keeping a commercial web site active during Shabbat.

Shabbat Shalom!!!

Candle Lighting in NY: 4:12

Shabbat ends in NY: 5:20

See Previous HOTD http://rabbibitton.blogspot.com/search/label/Shabbat

Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

ISRAEL: What's in a name?

In Perashat VAYISHLACH we read that Yaakob fought with an angel and the angel blessed him, and changed his name from Yaakob to Israel. ‘Israel’ became the alternative name of Yaakob but also the name of the Jewish nation. But is it fair? That we the Jewish people are named ‘exclusively’ after Yaakob? Why aren’t we called the people of Abraham, the founder of the Jewish people? How about Itzchack? The middle generation is always the most challenging! Wait a minute: the Jewish status of a person goes after the mother. Whatever religion the mother is, that is also the child’s. So why aren’t we called the people of Sarah or Ribkah or Rachel or Lea? Why are we named AM ISRAEL exclusively after Yaakob?

NOW, take a closer look at the spelling of the word ISRAEL (in Hebrew!) and you will find the names of our three patriarchs and our four matriarchs: ‘Yod’ for Itzchack and Yaakob, ‘Shin’ for Sarah. ‘Resh’ for Ribkah and Rachel. ‘Alef’ for Abraham and ‘Lamed’ for Lea. They are all there! Israel is indeed the perfect name for us.

Maimonides Vs. over medicating

17th day of Kislev, 5771

Maimonides (1135 -1206) wrote extensively on medicine, as a physician and as a Rabbi, knowing that we need a good health to better serve God.

Maimonides, for example, recommended avoiding medicines for minor temporary illnesses and depend more in the self regulatory action of our body's nature.

The following examples on the subject are taken from the biographical book: 'Maimonides' by Joel L. Kraemer. (p. 453-454)

Sometimes it is better to let nature run its course.

Even if a person is scrupulous about his diet, there is no way to avoid minor illnesses. The digestive system may be irregular, or one may have a headache or pain somewhere or any other minor ailment. In these cases one should not be hasty to take medications. Rashness, according to ancient medicine, reveals incapacity and ignorance.

If you medicate minor ailments, you either go contrary to your nature or accustom your body to being passive and in need of external assistance. Sometimes, nature will find the way to cure by itself and nature does what is necessary because it is well trained and educated.

It is best to refrain from interfering with nature when life is not in danger, as medications lower the body's resistance. One should rather follow a healthy regimen, Maimonides advised.

Obviously, a patient should not decide to take medications or stop taking medications by himself. In order to decide which illness should be considered 'minor' and left alone and what illness should be treated with appropriate medication, one needs to follow the instructions of his or her physician.

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024

The 8th Berakha: Grant us good health

refa-enu haShem venerafe...

"Heal us, You, Oh God, and we will be cured..."

In this berakha we acknowledge God Almighty as the ultimate rofe ('healer', in modern Hebrew 'Doctor') because we Jews believe that our cure is ultimately in Gods' hands.

'Health/cure' is actually a good example of the complex dynamics and interaction between man's freedom of choice and God's intervention in our lives.

From one side, many illness are self inflicted, because we choose to eat wrong, practice wrong habits or because we don't take good care of our body to prevent sicknesses.

From the other side, if we are sick -regardless of whose fault it is- the Tora forbids relaying just on God's grace, hoping the illness will vanish and mandates to seek a physician's intervention (verapo yerape).

But this berakha makes clear that still, it is God who cures us, via His 'agents' (harbe shelichim lamakom). We believe that God acts through the brain and the hands of the surgeon in the operation room. It is ultimately Him, by means of myriad of agents -doctors, researchers, nurses- who brings healing and alleviates the sick. Physicians are God's privileged proxies. God is behind man's wisdom to develop medicines and man's ability to cure sickness.

We visit the doctor, we take the medicine and we do everything possible to cure ourselves.

But we pray and appeal to God. Recognizing Him as the ultimate 'physician'. The ONE that has the final say.

The 8th Berakha: Asking God for healing.

16th day of Kislev, 5771

Asking God for Healing

refa-enu haShem venerafe...

"Heal us, You, Oh God, and we will be cured..."

In this berakha we acknowledge God Almighty as the ultimaterofe ('healer', in modern Hebrew 'Doctor') because we Jews believe that our cure is ultimately in Gods' hands.

'Health/cure' is actually a good example of the complex dynamics and interaction between man's freedom of choice and God's intervention in our lives.

From one side, many illness are self inflicted, because we choose to eat wrong, practice wrong habits or because we don't take good care of our body to prevent sicknesses.

From the other side, if we are sick -regardless of whose fault it is- the Tora forbids relaying just on God's grace, hoping the illness will vanish and mandates to seek a physician's intervention (verapo yerape).

But this berakha makes clear that still, it is God who cures us, via His 'agents' (harbe shelichim lamakom). We believe that God acts through the brain and the hands of the surgeon in the operation room. It is ultimately Him, by means of myriad of agents -doctors, researchers, nurses- who brings healing and alleviates the sick. Physicians are God's privileged proxies. God is behind man's wisdom to develop medicines and man's ability to cure sickness.

We visit the doctor, we take the medicine and we do everything possible to cure ourselves.

But we pray and appeal to God. Recognizing Him as the ultimate 'physician'. The ONE that has the final say.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

For Previous seven Berakhot of Amida go to this link:

http://rabbibitton.blogspot.com/search/label/Understanding%20the%20Amida

Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

The reward for honoring one's parents

15th day of Kislev, 5771

Honoring one's parents refers mainly to our behavior toward our parents when they are old.

When a son/daughter is serving or assisting his parents he should do so with happiness and a positive body language. If a son or a daughter helps his parents making them feel that they are a burden, untold emotional pain is generated for the parents, especially when they depend exclusively on this son or daughter.

The Rabbis explained that we should talk to our parents softly, using nice words and with the respect one owes to a higher authority.

When the parents come to visit one's home, they should be welcomed with love, and honor and the son or daughter should be mindful to teach their children to honor and respect their grandparents.

Once I heard a beautiful explanation on the 5th of the 10 commandments: the Tora says: "Honor your parents lemaan yaarikhun yamekha", which is usually translated as: "Honor your parents so you will merit long days on earth..."

The alternative reading is: so will you merit when you've lived long days on earth". In other words: Honor your parents and you will merit to be honored when you grow old, because your children will honor you the way you have honored your parents.

In my experience as a rabbi I learned that this is a rule with almost no exceptions: when we grow old, we will be treated by our children they same way they SAW we treated and honored our own parents.

Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

SHABBAT and automatic appliances

12th day of Kislev, 5771

Last week we discussed the use on Shabbat of automatic devices or appliances that were activated before Shabbat.

Many Halakhic principles on this area are learned from the Shulchan Arukh (circa 1560) who authorized the use of a water mill -a turbine like device used to grind wheat, etc.- which was operated before Shabbat and continued grinding wheat 'automatically' during Shabbat.

The challenge for today's expert Rabbis (poskim) is to apply this principle to our modern world.

A few examples:

It is permitted to operate a washing machine or a dryer before Shabbat begins because these machines are turned off automatically (the clothes, obviously, can not be removed until Shabbat is over). Ashkenazi Rabbis will oppose this rule if the appliance makes a noise (hashma'at kol, see Penine Halakha, 17).

The Sephardic approach is more lenient in these cases. In a business, for example, Rab Obadia Yosef authorizes to leave a fax or an answering machine active on Shabbat provided one can assume that the majority of those who might call during Shabbat are non Jews.

The same principle, reasons Rabbi Yosef, is applied if one owns a vending machine. If I own a vending machine I can leave it to operate during Shabbat. Except if the machine is in a jewish area, for example: a community Jewish Center or in Israel, to avoid the deliberate or involuntary activation of it by a Jew on Shabbat.

What about a Web site? Can I have a commercial Web site working for me online during Shabbat? B'H next week.

Rabbi Yosef Bitton. YMJC 130 Steamboat Rd. Great Neck NY 11024

Waiting between milk and meat

Today is the 5th of Shebat, 5770

As we explain last week, the general Sephardic Minhag is not to requiring a waiting period from dairy to meat, you’re just required to wash your hands, wash your mouth or drink water or soda, and eat a solid Parve food (such as bread or a fruit) before eating meat. However, many families of our community still hold the original Mashadi Minhag to wait from dairy three hours before eating meat, especially after eating hard cheese. As we’ve already explained, everyone should strictly keep and follow his or her own Minhaguim.

Obviously, every Kosher kitchen has to have a total separation between dairy and meat utensils, silverware etc. For Sephardim, glassware is an exception and technically, they could be used for meat or dairy, after washing them thoroughly, taking care that no residues or even particles of any food would be left over. It is always recommended to be more cautious and have a completely separate set -even of glassware- for meat and for milk.

If one has only one sink for meat and milk, one may wash immediately one type of dishes after the other, even with hot water, as long as one is using soap. (The soap renders any residues inedible).

In following weeks we will explain BH how to use the oven, the microwave and the dishwasher for meat and dairy products.

LASHON HARA and dating

11th day of Kislev, 5771

Last week we explained that Lashon haRa, telling something negative about somebody else, is one of the most serious prohibitions and its effects could be devastating. We also mentioned that there are a few instances in which we are allowed or even required to speak up revealing certain negative information to prevent someone else's damage, for example, in the world of business. (See http://rabbibitton.blogspot.com/search/label/Lashon%20Hara)

In the area of Shiddukhim (dating) Lashon haRa could also be devastating. I know firsthand many engagements which were tragically broken because of Lashon haRa. Sometime people made negative comments 'innocently' and sometimes 'deliberately' out of jealousy, competition or resentment.

Lashon haRa in the area of Shiddukhim could be extremely destructive. So we need to act with even more caution than we do in the business world, because more (and more lasting) damage could be caused by Lashon haRa in the emotional dimension than in the financial dimension.

I would summarize the dynamics of Lashon haRa / Shiddukhim with two basic rules:

1. If you know of a 'serious/objective' matter that affects the person involved, you can reveal this information to the potential partner. For example any serious physical, mental or psychological health issues. But in other 'subjective' areas -where you apply your judgment more than your knowledge of certain facts -like 'compatibility', you should not interfere using Lashon haRa. Different personalities, for example, might complement each other and make for beautiful marriages.

2. THE GOLDEN RULE: In this matter, please, always seek the advice of an experienced Rabbi as a confidential counselor and an objective third party, who will help you to understand if the matter at hand should be considered a serious/objective matter which deserves to be revealed, or if it is a matter of your own subjective judgment, and therefore you need to let the parties decide by themselves.

Rabbi Yosef Bitton. YMJC | 130 Steamboat Rd. | Great Neck | NY | 11024

Milk after Meat

27 Shebat, 5770

Besides the prohibition of eating them together, our Rabbis indicated that it is necessary to wait between eating meat or a meat product and eating milk or a diary product.

The prevalent Sephardic Minhag is to wait six hours between meat and milk. The Rabbis gave different reasons for this prohibition, which equally applies after eating red or white meat.

There are other Minhaguim which indicate that the waiting period between meat and milk is 3 or 4 hours. This is mainly the Ashkenazi custom as well as the tradition of some families in our community. The general rule in Minhaguim is that everyone should follow the custom of his parents and families and also be respectful of other's Minhaguim.

If necessary, one could be lenient with a child, especially an infant, and allow him or her to have milk or dairy one or two hours after eating meat .

It is permissible to eat meat after eating a dairy product, with no waiting period. Yet, you are required to wash your hands, wash your mouth or drink water or soda, and eat a solid Parve food before eating meat.

List of Some reliable Kosher Symbols

FROM: http://www.crcweb.org/agency_list.php

Directory of Kosher Certifying Agencies Updated April 2010 As a public service, the Chicago Rabbinical Council is presenting a list of common acceptable kosher symbols and their agencies' contact information. The fact that a particular agency does not appear on this list does not imply that the cRc has determined it to be substandard. Note: There are more than 1000 kosher certifying agencies around the world! For a complete list of Kashrus agencies (which includes both cRc recommended and non-recommended agencies) visit Kashrus Magazine Online (or call 1-718-336-8544). Special thanks to Rabbi Yosef Wikler, editor of Kashrus Magazine. UNITED STATES and CANADA California Igud Hakashrus of Los Angeles (Kehillah Kosher) Rabbi Avraham Teichman 323-935-8383 186 North Citrus Ave., Los Angeles, CA 90036 Vaad Hakashrus of Northern California Rabbi Levy Zirkind 510-843-8223 2520 Warring St. Berkeley, CA 94704 Rabbinical Council of California (RCC) Rabbi Nissim Davidi 213-389-3382 3870 Wilshire Blvd. #420 Los Angeles, CA 90010 Colorado Scroll K Vaad Hakashrus of Denver Rabbi Moshe Heisler 303-595-9349 1350 Vrain St. Denver, CO 80204 District of Columbia Vaad HaRabanim of Greater Washington Rabbi Kalman Winter 301-593-0336 11161 New Hampshire Ave. Suite #402 Silver Spring, MD 20904 Florida Kosher Miami Vaad HaKashrus of Miami-Dade Rabbi Mordechai Fried Rabbi Manish Spitz 786-390-6620 PO Box 403225 Miami, FL 33140 Florida K and Florida Kashrus Services Rabbi Sholom B. Dubov 407-644-2500 708 Lake Howell Rd Maitland, FL 32751 Orthodox Rabbinical Board of Browand and Palm Beach Counties (ORB) Rabbi Pesach Weitz 305-206-1524 PO Box 640326 Miami, FL 33164 Georgia Atlanta Kashrus Commission Rabbi Reuven Stein 404-634-4063 1855 La Vista Rd. N.E. Atlanta, GA 30329 Illinois Chicago Rabbinical Council (cRc) Rabbi Sholem Fishbane www.crcweb.org 773-465-3900 2701 W. Howard Chicago, IL 60645 Midwest Kosher Rabbi Yehoshua H. Eichenstein Rabbi Chaim Tzvi Goldzweig 773-761-4878 2857 W. Pratt Chicago, IL 60645 Indiana Indianapolis Orthodox Board of Kashrus Rabbi Yisrael Gettinger 317-253-5253 6510 Hoover Rd Indianapolis, IN 46260 Indianapolis Beth Din Rabbi Abraham Grossbaum 317-251-5573 1037 Golf Lane Indianapolis, IN 46260 Iowa Iowa “Chai-K” Kosher Supervision Rabbi Yossi Jacobson 515-277-1718 943 Cummins Pkwy Des Moines, IA 50312 Kansas Vaad Hakashruth of Kansas City Rabbi Daniel Rockoff 913-649-4300 P.O. Box 12542 Overland Park, KS 66282 Back to Top Kentucky Louisville Vaad Hakashrut Rabbi Avrohom Litvin 502-459-1770 PO Box 5362 Louisville, KY 40205 Louisiana Louisiana Kashrut Committee Rabbi Yossie Nemes 504-957-4986 4141 W Esplanade Ave Metairie, LA 70002 Maryland Star-K Kosher Certification (chalav Yisrael) Dr. Avram Pollack 410-484-4110 122 Slade Ave. #300 Baltimore, MD 21208 Star-D Certification (non-chalav Yisrael) Dr. Avram Pollack 410-484-4110 122 Slade Ave. #300 Baltimore, MD 21208 Massachusetts Diamond -K Rabbi Rachmiel Liberman 617-469-5000 100 Woodcliff Road Chestnut Hill, MA, USA 02467 New England Kashrus LeMehadrin Rabbi Aaron Hamaoui 617-789-4343 75 Wallingford Brighton, MA 02135 Michigan Council of Orthodox Rabbis of Greater Detroit Rabbi Doniel Neustadt 248-559-5005 x101 18877 West 10 Mile Rd, Suite 101 Southfield, MI Minnesota United Mehadrin Kosher (UMK) Note: unless the meat states that it is glatt, it is certified not-glatt by the UMK. The cRc only accepts Glatt Kosher meats. Rabbi Asher Zeilingold 651-690-2137 1001 Prior Ave. South St. Paul, MN 55116 Missouri Vaad Hoeir of Saint Louis Rabbi Zvi Zuravin 314-569-2770 4 Millstone Campus St. Louis, MO 63146 New Jersey Badatz Mehadrin -USA 732-363-7979 1140 Forest Ave. Lakewood, NJ 08701 Rabbi Shlomo Gissinger "CHES K" 732-364-8723 170 Sunset Rd. Lakewood, NJ 08701 Kashrus Council of Lakewood N.J. Rabbi Avrohom Weisner 732- 901-1888 750 Forest Ave. Suite #66 Lakewood, NJ 08701 Kof-K Kosher Supervision Rabbi Zecharia Senter 201-837-0500 201 The Plaza Teaneck, NJ 07666 Rabbinical Council of Bergen County Rabbi Binyomin Taub 201-287-9292 PO Box 1233 Teaneck, NJ 07666 New York-Bronx Rabbi Zevulun Charlop 718-365-6810 100 E. Mosholu Parkway South Bronx, NY 10458 New York - Brooklyn Rabbi Yechiel Babad (Tartikover Rav) 718-951-0952/3 5207 19th Ave. Brooklyn, NY 11204 Central Rabbinical Congress (Hisachdus HaRabanim) Rabbi Yitzchak Glick 718-384-6765 85 Division Ave. Brooklyn, NY 11211 Rabbi Yisroel Gornish 718-376-3755 1421 Avenue O Brooklyn, NY 11230 Rabbi Nussen Naftoli Horowitz 718-234-9514 1712 57th St. Brooklyn, NY 11204 Kehilah Kashrus (Flatbush Community Kashrus Organization) Rabbi Zechariah Adler 718-951-0481 1294 E. 8th St. Brooklyn, NY 11230 The Organized Kashrus Laboratories (OK) Rabbi Don Yoel Levy 718-756-7500 391 Troy Ave. Brooklyn, NY 11213 Rabbi Avraham Kleinman ( Margaretten Rav) 718-851-0848 1324 54th St. Brooklyn, NY 11219 Rabbi Shlomo Stern ( Debraciner Rav) 718-853–9623 1641 56th St. Brooklyn, NY 11204 Rabbi Aaron Teitelbaum (Nirbater Rav) 718-851-1221 1617 46th St., Brooklyn, NY 11204 Rabbi Nuchem Efraim Teitelbaum (Volver Rav) 718-436-4685 5808 11th Ave. Brooklyn, NY 11225 Bais Din of Crown Heights Vaad HaKashrus Rabbi Yossi Brook 718-604-2500 388 Kingston Ave Brooklyn, NY 11225 Vaad Hakashrus Mishmeres L'Mishmeres Rabbi Yitzchok Zeide 718-680-0642 1157 42nd. St. Brooklyn, NY 11219 Kehal Machzikei Hadas of Belz 718-854-3711 1435 51st St Brooklyn, NY 11219 Vaad Harabanim of Flatbush Rabbi Meir Goldberg 718-951-8585 1575 Coney Island Ave. Brooklyn, NY 11230 New York - Manhattan K’hal Adas Jeshurun (Breuer’s) Rabbi Moshe Zvi Edelstein 212-923-3582 85-93 Bennett Ave New York, NY 10033 Orthodox Jewish Congregations (OU) Rabbi Menachem Genack 212-563-4000 11 Broadway New York, NY 10004 New York-Queens Vaad HaRabonim of Queens Rabbi Chaim Schwartz 718-520-9060 141-49 73rd Ave Flushing, NY 11367 New York-Long Island Vaad Harabanim of the Five Towns and Far Rockaway Rabbi Yosef Eisen 516-569-4536 597A Willow Ave. Cedarhurst, NY 11516 New York-Upstate Vaad HaKashrus of Buffalo Rabbi Moshe Taub 716-634-3990 3940 Harlem Rd. Amherst, NY 14226 Rabbi Mordechai Ungar 845-354-6632 18 N. Roosevelt Ave. New Square, NY 10977 Vaad Hakashrus of Mechon L’Hoyroa Rabbi Y. Tauber 845-425-9565 ext. 101 168 Maple Ave. Monsey, NY 10952 Rabbi Avraham Zvi Glick 845-425-3178 34 Brewer Road Monsey, NY 10952 Rabbi Yitzchok Lebovitz 845-434-3060 P.O. Box 939 Woodridge, NY 12789 New Square Kashrus Council Rabbi C.M. Wagshall 845-354-5120 8 Truman Ave Suite #2 New Square, NY 10977 Vaad Hakashruth of the Capital District Rabbi Dr. Moshe Bomzer 518-489-1530 877 Madison Ave. Albany, NY 12208 Rabbi Menachem Meir Weissmandel 845-352-1807 1 Park Lane Monsey, NY 10952 Ohio Cleveland Kosher Rabbi Shimon Gutman 440-347-0264 P.O. Box 181476 Cleveland Heights, OH 44118 Pennsylvania Community Kashrus of Greater Philadelphia Rabbi Dov Brisman 215-871-5000 7505 Brookhaven Philadelphia, PA 19151 Texas The Houston Kashruth Association Rabbi Yehoshua Wender 713-398-0267 P.O. Box 35225 Houston, TX 77235 Texas-K Chicago Rabbinical Council (cRc) Rabbi Sholem Fishbane 773-465-3900 2701 W. Howard Chicago, IL 60645 Dallas Kosher Rabbi Sholey Klein 214-739-6535 7800 Northaven Rd. Dallas, TX 75230 Virginia Vaad Hakashrus of Tidewater Rabbi Sholom Mostofsky 757-627-7358 420 Spotswood Norfolk, VA 23517 Wisconsin Kosher Supervisors of Wisconsin Rabbi Benzion Twerski 414-442-5730 3100 North 52nd St. Milwaukee, WI 53216 CANADA Kashrus Council of Canada (COR) Rabbi Sholom Adler 416-635-9550 3200 Dufferin St Toronto, Ontario M6A 3B2 Montreal Vaad Hair (MK) Rabbi Saul Emanuel 514-739-6363 6825 Decarie Blvd. Montreal, Quebec H3W3E4 Rabbinical Council of British Columbia Rabbi Avraham Feigelstak 604-731-1803 401-1037 W Broadway Vancouver, B.C. V6H 1E3 Back to Top INTERNATIONAL ARGENTINA Achdus Yisroel Rabbi Daniel Oppenheimer 5411-4783-2831 or 4784-6719 Moldes 2449 Buenos Aires 1428 Rabbi Yosef Feiglestock 54114-961-9613 Ecuador 821 Buenos Aires Capital 1214 Argentina BELGIUM Machsike Hadass Rabbi Eliyahu Shternbuch 323-233-5567 Jacob Jacobstraat 22 Antwerp 2018 BRAZIL Communidade Ortodoxa Israelita Kehillas Hachareidim Departmento de Kashrus Rabbi A.M. Iliovits 5511-3082-1562 Rua Haddock Lobo 1091, S. Paulo-SP, 01414-003 CHINA HKK Kosher Certification Service Rabbi D. Zadok 852-2540-8661 18 Floor, V. Heun Building 138 Queen's Road Central, Hong Kong ENGLAND The Joint Kashrus Committee of England Mr. Yitzchok Feldman 44208-802-6226 140 Stamford Hill London N16 6QT Machzikei Hadas Manchester Rabbi M.M. Schneebalg 44161-792-1313 17 Northumberland St. Salford M7 4RP Gateshead Kashrus Authority Rabbi Elazer Lieberman 44191-477-1598 37 Grasmere Street West Gateshead-Tyne & Wear NE8 1TS FRANCE Rabbi Mordechai Rottenberg (Chief Orthodox Rav of Paris) 3314-887-4903 10 Rue Pavee Paris 75004 Adas Yereim of Paris Rabbi Y.D. Frankfurter 3314-246-3647 35 Rue Miguel Hidalgo Paris 75019 Kehal Yeraim of Paris Rabbi I Katz 33-153-012644 13 Rue Pave Paris 75004