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Friday, November 26, 2010

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.

Wednesday, November 24, 2010

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

Tuesday, November 23, 2010

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.




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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

Monday, November 22, 2010

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