SHABBAT: Lighting Shabbat candles in a Hotel.

Lighting Shabbat candles is a rabbinical decree. The candles should be lit mainly to have light in the room where the family will have dinner.   The Shulḥan Arukh, however, says (OH, 263:6) that a single young student who lives outside home should light a candle in his bedroom [the same applies for a girl] saying the blessing for it.  In other words, if dinner takes place in a different place, then both places should have their candles lit. 

The same principle applies in a case of an Hotel, when we eat in the Hotel's dinning room and we sleep in our own room, we need to have a candle in both.  Rabbi Obadia Yosef (yalqut yosef, Shabbat 1, p.148) clarifies that if the Hotel does not allow to have a candle lit in the room, for safety reasons, one should leave an electrical light lit, and before turning it on, the correspondent blessing should be said.

Now, as to the Hotel's dinning room, while there is an obligation to have candles lit there, there is no "personal" obligation to light a candle in the dinning room. In other words, if someone else already lit a candle in the dinning room, there is not need for me or my wife to light another candle.    

However, if someone still wants to light an additional candle in the dining room, then, there is a difference of opinion between the Sephardic and Ashkenazi tradition.  Sephardim do not say a berakha for lighting an additional candle (OH 263:8) because it is considered an unnecessary berakha [berakha lebatala]. While the Ashkenazi tradition (Rama, idem) holds that one should recite the berakha on an additional candle [tosefet ora], because it adds to the splendor and enjoyment of Shabbat. 

Shabbat Shalom (and Ḥodesh Tob!)

Candle lighting in NYC:       4:31 p.m.

Shabbat ends in NYC:          5:29 p.m. *

* I'm calculating the end of Shabbat at 40 minutes after sunset. In many communities they determine the end of Shabbat 50 minutes or more after sunset. 

For a more detailed explanation of the above mentioned Halakha, including both traditions,  see this Teshuba  (Hebrew) written by Rabbi Re'em haCohen, rosh Yeshibat Hesder in Otniel, Israel

SHABBAT: Understanding Shabbat Candle lighting

Lighting candles before Shabbat begins is a Rabbinical, not a Biblical commandment. The Rabbis saw that many times, people would forget to leave the lights (=in those days, candles) on before Shabbat began  and when they would come home from the Synagogue they were forced to have Shabbat dinner in total darkness, which (i) generated tensions between husband and wife and (ii) it diminished the honor and enjoyment of Shabbat.

They established then, that it should be mandatory to light the candles before Shabbat begins. In this way, this candle-lighting would avoid a disruption of the peace and harmony between husband and wife or other members of the family (Shalom Bayit) and it created an environment with more light, thus increasing the honor and enjoyment ('oneg) of Shabbat.

Shabbat candle-lighting is not a personal or individual Miṣva , but a family (or a household) Miṣva. Quoting Maimonides (MT, Shabbat 5:1) "Men and women, they have to have in their homes a candle lit on Shabbat".

Normally it is the woman who is primarily in charge of lighting the candles (the tradition is that men also should be part of this Miṣva by preparing the candles, placing them in the candle- holders, pamotim, etc.)  If the woman of the house is not home, or if she is not able to light the candles, then the husband or any adult member of the family should light the candles, and recite the corresponding blessing.

According to Sephardic tradition there is no obligation for the single daughters to light additional candles. However, if they still want to light candles (to be trained or educated in this Miṣva) they could do so, provided they do not recite the blessing for those candles, because, as we explained, Shabbat candle lighting is not a personal obligation, but an obligation for each house.

Shabbat Shalom!

Candle lighting in NYC:  4:23 p.m.

Shabbat Ends in NYC:     5:21 p.m.

SHABBAT: Modifying a Shabbat timer

As we have explained before (see here) during Shabbat we can't turn on or off any electrical appliance or lights. However, it is permitted to program a timer (sha'on Shabbat) from Friday, before Shabbat begins, to turn on and off lights or some other electrical appliances.

Modern Rabbis discussed the issue of modifying the time of the timer during Shabbat. For example, if I programmed the timer to turn off the lights at 10.30 p.m., and then I realize that I will need the lights for one more hour, can I reprogram the timer to turn off the lights at 11.30 p.m.?

Many Rabbis would forbid to do this, but Rabbi Obadia Yosef, Rabbi Auerbach and many other Rabbis authorize to reprogram the timer in the following circumstances:

1. First, it should be a manual timer (see for example this) , not a digital timer (see this ).  A digital timer cannot be modified during Shabbat. 

2. When dealing with a manual timer we would be allowed to move the knobs forward, but not back to turn the lights off or even on. We could move the knobs, for example, from 1.30 p.m. to 2.30 p.m.,  but not from  2.30 p.m. to 1.30 p.m.. 

3. Rabbi Melamed says (Penine Halakha, Shabbat B, p.24) that in exceptional circumstances (sha'at hadaḥaq) most Rabbis would also authorize to reprogram the timer to turn off the lights at an earlier time.  Rabbi Yosef mentions the case of a sick person (even in a non-life threatening situation) for example, if the lights don't allow him or her to rest.  Similarly, in certain cases (leṣorekh Miṣva)  we would be allowed to reprogram the timer to turn the lights on at an earlier time. Rabbi Yosef mentions as an example,  Limud Tora.    

Shabbat Shalom!

Candle lighting in NYC:     4:31 p.m.

Shabbat ends in NYC:         5:38 p.m. 

SHABBAT: Using an elevator on Shabbat

Using a common elevator in Shabbat is not permitted, because the activation of any electrical device is considered a melakha (a Biblical Shabbat prohibition) or at least a rabbinical prohibition (see this). 

But what about taking an elevator that has been programmed to stop in every floor and it automatically opens and closes its doors? They are known in Hebrew as ma'alit Shabbat and in Israel, New York and other areas with a significant Jewish population, one can find these elevators in hotels, Hospitals or big apartment buildings.  Are those elevators permitted on Shabbat?

Modern rabbis have analyzed and discussed this issue. 

Some rabbis (Rabbi Vozner and others) have forbidden to use it because when a person takes the elevator it forces its  engine to use more electricity causing thereby a (slight) increase in the  consumption of energy. 

Rabbi Halperin from Israel, a specialist in Halakha and modern world, holds that it is permitted to go up with an automatic elevator but not down. When going down, the elevator uses also the person's weight (slightly) as a source of energy.

Most contemporary Rabbis (Rabbi Auerbach, Rabbi Obadia Yosef and others) authorize using an automatic elevator on Shabbat, particularly for a Mitzva, like going or coming from Synagogue, attending Seudot Shabbat, etc.   They considered that the arguments regarding the interaction between the person's weight and the elevator, in terms of the modification of energy consumption are indirect, incidental and non-deliberate side effects (pesiq resheh, see here) and therefore they do not need to be taken into account. They indicate, however, that when the doors of the elevator are closing, a person should not try to enter into the elevator, because that would cause the doors to be open as a direct result of the person's  action.  

Shabbat Shalom and Chodesh Tob!

  

Candle lighting in NYC:     7:32 p.m.

Shabbat ends in NYC:         8:38 p.m.

Priceless!

A New York Times article on Shabbat Elevators 

Another Landlord Worry: Is the Elevator Kosher?  

SHABBAT: Using sound amplifiers on Shabbat

It is not permitted to use sound amplifiers on Shabbat. Some rabbis consider it a Biblical prohibition, and others a Rabbinical restriction.  This prohibition includes the usage of sound amplifiers, even if they were turned on or activated before shabbat.  Therefore, telephones, microphones and other devices that amplify or transmit sound are not allowed on Shabbat (Except, obviously, for a case of an emergency like giving birth, sickness, a security threat, etc.) 

What about hearing aids? Those small electronic apparatus that amplifies sound and are worn in  the ear to compensate for impaired hearing.

Some rabbis are opposed to its usage because they consider that they work following the same principle as sound amplifiers. (not by coincidence, the rabbis that forbid the use of hearing aids hold that amplifying sound is forbidden by Biblical, not by Rabbinical law). However, most rabbis in our day, Sephardim and Ashkenazim, authorize wearing hearing aids for those with impaired hearing.  Still, the device has to be activated before Shabbat and when it is removed from the ear before sleep,  it cannot be turned off, and during Shabbat the volume cannot be changed. 

Modern rabbis understood that in the case of the hearing device the voice is not directed deliberately into the sound amplifier, as in the case of a telephone device or a microphone. The voice is naturally caught by the hearing device, and that type of action falls into the category of "gerama", which more or less means anindirect action ("an expected or unexpected forbidden result of a permitted action". falls under a different category, see for example this)

In this sense, the case of a hearing device is close to the case of an open intercom, activated before Shabbat. Still, most modern rabbis would not authorize the use of an intercom but  in the case of an individual suffering from hearing impairment, the rabbis have authorized the use of a hearing device following the above mentioned conditions. 

(Adapted from Penine Halakha, Rabbi Eliezer Melamed, Shabbat B, 16-18)

Shabbat Shalom!

Candle lighting in NYC:    7:41

Shabbat ends in NYC:     8:48 

PROVING MEDIA BIAS, 

from Prager Universtity

SHABBAT: From fire to electricty (Part 4)

The main discussion among contemporary rabbis on the issue of electricity on shabbat is not if using electricity is permitted or forbidden: every Orthodox Rabbi accepts that we are not allowed to directly activate electricity on Shabbat. The debate revolves around the nature of the prohibition: if turning on electricity on Shabbat is a Biblical or a rabbinical prohibition.     

 "Rabbi David Tzvi Hoffman states what has emerged as the consensus opinion: the verse (Exodus 35:3) "One may not create a fire on Shabbat in all your dwellings" describes the prohibition against creating fire of any sort. Current flowing through a filament and causing it to glow creates fire despite the absence of a "flame" and regardless of whether that which is on fire is consumed... Based on the position of Rambam, which most commentaries accept, the overwhelming majority conclude that turning on an electric light on Shabbat  violates the biblical prohibition of lighting a flame."   (Rabbi Michael Broyde, see below)  

Most modern rabbinic authorities consider that turning on an incandescent light, --an action which heats a metal filament until it glows--violates a Biblical prohibition because it is considered a Toleda (extension) of lighting a fire.    It is important to clarify for the advanced students that unlike other areas of Jewish Law where post Talmudic Rabbis cannot extend the Rabbinical Talmudic prohibitions to other cases (mar-it 'ayin, for example),  the extension of a melakha of Shabbat, does not require the particular sanctioning of a Talmudic Bet Din.    It is similar to the application of the Toledot of neziqin(torts, damages,etc), where post Talmudic Rabbinical decisors might apply the Talmudic principles learned from ancient cases, extending them to contemporary circumstances.         

Shabbat Shalom!   

Candle Lighting in NYC:    8:13 PM
Shabbat ends in NYC:         9:20 PM 



For a comprehensive analysis and discussion of this matter I recommend the following article   The Use of Electricity on Shabbat and Yom Tov    by Rabbi Michael Broyde & Rabbi Howard Jachter  which appeared in the Journal of Halacha & Contemporary Society, No. XXI - Spring 91 - Pesach 5751  

SHABBAT: From fire to electricity (Part 3)

Previously, we have explained that lighting a fire on Shabbat is one of the 39 forbidden works or melakhot (see here).  In order to understand the source of the contemporary prohibition of using electricity during Shabbat, we have to examine the ways modern Rabbis have analyzed the similarities between fire and electricity.  

  

The first Halakhic principle to bear in mind is that each one of the 39 melakhot includes 'toledot', which means, activities that are also forbidden on Shabbat as an extension of the 39 Biblical prohibitions, either because they are similar to the melakhot in their nature or in what they produce. 

  

Two examples: 

1. The melakha of 'writing' extends to the act of 'printing' (ketiba 'al yede chotemet) or drawing letters.    

  

2. Trimming the dry branches of a vineyard is forbidden as an extension of zorea', planting (sic!), since the objective of this trimming is to facilitate the tree's growth.    

The question now is if we should classify the activation of an incandescent light (=light produced by heat) as an extension (tolada) of the Biblical prohibition of lighting a fire . 

  

Modern Rabbis have expressed different views on this matter. 

  

Most Rabbis have classified the turning-on of an incandescent light as the extension of the prohibition of lighting a fire. They based their opinion in the fact that two thousand years ago the Rabbis already ruled against using on Shabbat a "heated metal-pot removed from the fire" to heat water (See Shabbat 41a) .

  

Based on that Mishna and other Talmudic sources Maimonides asserted: "One who heats a metal-bar to temper in it water has violated the Biblical prohibition of lighting a flame" . 

  

This is the closest Halakhic precedent we have in which a 'heated element', other that direct-fire is considered as fire itself, i.e., a tolada of lighting a fire. 

   

(to be continued...)

Shabbat Shalom!!!

Candle lighting in NYC:  8:12 PM

Shabbat Ends in NYC:     9:20 PM

  

 READ: "Your airplanes shall rest on Shabbat"  Recalling the day when Menachem Begin stopped Israel's national airline, El Al, from flying on Shabbat by Yehuda Avner from Aish

  

SHABBAT: From fire to electricity (Part 2)

Last week we explained that there are 39 categories of melakhotor creative activities, which we are not allowed to perform on Shabbat. One of them is called: hab'ara, which mean to light a fire.  We also explained that lighting fire was singled out in the Tora, unlike the other 38 melakhot, and we offered one explanation for this (see here)

Before we analyze the similarities and differences between fire and electricity, and in order to better understand them, I must explain first how the exceptional nature of fire vis-a-vis the rest of the melkahot was viewed and interpreted. 

In the time of the haskala (European illuminism, 19th century) many reformers argued that the reason the Tora did not authorize to light a fire was because in Mosaic times lighting a fire constituted an exhausting work: fire was started with stones, and it was a lengthy and exhausting process. That is why it was forbidden. And this is why, the first reformers reasoned, it should be permitted today, when we can obtain fire with a simple match. 

Jewish tradition, however, never identified melakhot with prohibitions associated necessarily with physical effort. On the contrary: if you live in the 12th floor of an apartment building, you should walk up the stairs. It is the creative nature of the act what might define it as a melakha, not the physical effort that it demands.   

  

This idea, applied to our case, could be illustrated by rabbi Sa'adia Gaon's (882-942) explanation of the pasuq "Do not light a fire in your houses on the day of Shabbat" (Shemot 35:3). He translated this pasuq: "Do not even light a fire on Shabbat... "even" because, hab'ara--which in Biblical Hebrew means "lighting a fire from a previous fire" not from stones--is the easiest conceivable melakha, i.e., the epitome of an effortless and a minimal creative activity. The Tora singled out hab'ara to convey that even an effortless but minimally creative act is still forbidden on Shabbat.

  

(to be continued...) 

SHABBAT SHALOM

Candle lighting in NYC:   7:44

Shabbat ends in NYC:       8:53

Click HERE to WATCH and ENJOY  

Israel in timelapse

A unique tour of Israeli landscapes.

SHABBAT: From fire to electricity (Part 1)

There are 39 categories of forbidden activities in Shabbat. They are called melakhot. Melakhot are not necessarily hard work (see here), but (most of them) creative activities or modifications in nature.

One of the 39 melakhot is "lighting" a fire (hab'arat esh).   The special thing about "lighting" is that while none of the other forbiddenmelakhot was specified in the Tora, lighting a fire  was singled out in a special pasuq: lo teba'aru esh (Shemot 35:3) "Do not light a fire...on the day of Shabbat".. The rabbis  reasoned that lighting was single out as an example of a melakha and they learned from it that each melakha is a prohibition in itself. 

  

It could also be argued that perhaps fire was singled out as an example, because fire is nature's most important agent of modification: metals are modified by fire, food is prepared with fire, cold is defeated with fire. And later on, with fire men produced machines moved by vapor and heat, which brought about the major sources of energy, which brought industrialization and the beginning of modern technology (Penine Halakha).  

  

During Shabbat we elevate ourselves above the level of altering, modifying and improving the physical world. We rest from our working routine to modify, advance and improve our individual and family values and spiritual lives.    

  

During Shabbat we are forbidden to light or ignite any fire. Regardless of its size or intensity. It could be a big fireplace or a small match. 

  

Also, any way of producing a fire is forbidden: using a match, a lighter or even by solar heat through a magnifier glass, etc.  

  

The Tora also forbids on Shabbat to transfer a fire from an existing fire or even to increase an already ignited flame by adding oil, wood, gas, etc. 

  

(to be continued)

  

Shabbat Shalom!

  

Candle lighting in NYC:  7:37 PM

  

Shabbat ends in NYC:   8:46 PM

  

  

ONE OF THE MOST BEAUTIFUL and INSIGHTFUL PRESENTATIONS I HAVE EVER WATCHED!

"How Simple Ideas Lead to Scientific Discoveries"   by TED

SHABBAT: At-risk youth and Shabbat dinner

"A core predictor of which families produce children who grow up to be described as "mentchen" (=decent and good) children is the amount and quality of time spent by parents with their children.

In a fascinating series of studies that have recently received media attention, researchers have found a direct correlation between the number of times a week parents eat dinner with their children and the risk of abusing drugs. Families that eat dinner together once a week have children with lower risk for drug-abuse than those that never do.

With each increasing night that parents and children eat together, drug abuse risk decreases to the point that there is virtually no risk for drug abuse in families in which parents and children dinner together every night.

The importance of eating dinner together is not the 'eating' or dinner; it's the uninterrupted, focused interaction that seems to bear such valuable fruit" 

(From the book 'Balanced Parenting' by R. and D. Pelcovitz).

  

Shabbat dinner--among other things--creates a sense of belonging and responsibility: a young adult who spends quality time with his family feels strongly part of the family and will think twice before doing a wrong thing. Because he realizes that whatever negative action he might do, it will bear unwanted consequences for all his beloved ones. On the contrary, when the bond between the young man or woman with her family is weak, when the parents are there just to criticize, warn and punish and there are no bond-building experiences, the young adult will think more about pleasing his friends than about respecting or not damaging his family. 

  

Shabbat dinner is a heaven-given gift to Am Israel, which not only enriches our souls but also strengthens our family.

Shabbat Shalom!  

Candle lighting in NYC: 5:22

Shabbat ends in NYC: 6:31

WATCH

Yemenite Kiddush for Shabbat lunch  

SHABBAT: Juice and snow

Today is the 7th day of Adar I, 5771

One of the 39 prohibited tasks of Shabbat is threshing, in Hebrew 'dash'. Threshing is the process of loosening the edible part of cereal grain from the scaly, inedible chaff that surrounds it. It is the step in grain preparation after harvesting and before winnowing, which separates the loosened chaff from the grain.

As we've explained, every melakha includes also similar operations. But it is a little tricky to establish (or knowing) what is included and what not, within the principles of each melakha.

In the case of 'threshing', it includes all actions where 'food' is intentionally extracted from its natural inedible container.

A few examples:

Squeezing a fruit on Shabbat is forbidden. We can not make orange juice, either by hand, or by a juice squeezer. But lemon is considered an exception, because is only used as juice. So, it is permitted to squeeze lemons by hand for lemonade, salad dressing, etc.

It is forbidden to 'melt' snow on Shabbat when the intention is drinking the water. That will be an action similar to extracting juice from a fruit. However (if needed) it is permitted, to apply melting salt on snow or ice on Shabbat, because we don't need the water, we just need to get rid of the snow. (Yalkqut Yosef, Shabbat 3, 358).

It is also permitted to use ice on a drink, because the melting happens by itself, there is no 'extraction'.

Shabbat Shalom!!!

Candle ligting in NYC: 5:07

Shabbat ends in NYC: 6:16

Dear readers.

Halakha of the Day will be momentarily suspended. It will resume B'H in a few weeks.

For websites with daily Shiurim or Halakhot, check the mega portal:

http://www.babakama.co.il/en/

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

Candle Lighting

Today is the 30th day of Shebat (Rosh Chodesh Adar), 5771

The Mitzvah of lighting the Shabbat candles is one of the special Mitzvot for Jewish woman. Our Rabbis instituted this Mitzvah to honor the Shabbat and promote Shalom Bayit, peace at home.

The traditional custom is to light two candles, one representing Shamor and the other one representing Zakhor.

Shamor and Zakhor are the two versions (like: the 'two sides' of the coin) of the first word of the fourth commandment. Shamor means, 'keeping Shabbat', in the sense of refraining ourselves from transgressing the Shabbat working or doing any forbidden Melakha (creative tasks, as defined by the Halakha). And Zakhor includes the performance of all positive things we do to honor the Shabbat.

1. Using festive clothing and having special food for Shabbat.

2. Welcoming Shabbat with the Kiddush.

3. Honoring Shabbat when it finishes, 'accompanying' its departure by the Habdalah ceremony, same as one would do with an important guest: welcoming him when he comes to our house and accompanying him as he leaves our house.

Although the woman of the house has priority to light Shabbat candles, if she is no home or if she is not able to light the candles, the husband or one adult member of the family could light the candles, and recite the corresponding blessing.

When single girls or boys are away from home, for example, if they have to spend Shabbat in their dorms, or when a husband is in a business trip and spends Shabbat in a hotel room out of town, they should light the candles in their room and say the blessing for it.

Shabbat Shalom!

Candle lighting in NYC: 4:58 PM

Shabbat Ends in NYC: 6:07 PM

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

At what point does Shabbat start?

Officially, Shabbat starts Friday at sunset (sheqi'a). Sunset or sundown occurs when the sun disappears from the horizon. For centuries, it wasn't easy to determine when sunset precisely occurred: it changes virtually every day and if it is a cloudy day, sunset could only be estimated. (See how to find out sunset time, in the link below)

Now, although Shabbat officially begins at sunset, we receive Shabbat earlier than sunset time. Why? Because we have a Mitzva to add time to Shabbat, before it starts and after it finishes. So we take a few minutes before sunset and convert them into Shabbat time, showing our enthusiasm to start Shabbat. And we do the exact same thing at the end of Shabbat, extending Shabbat for a few more minutes, to show that we don't want Shabbat to be over yet.

How long before sunset should we receive Shabbat? Technically, the Mitzva of adding time does not specify how much time to add, as long as we add some time before sunset. The conventional custom, however, is to add 18 minutes before sunset. In most calendars, nowadays, we are given already the time of candle lighting, 18 minutes before sunset. For example: today, Friday January 28th, sunset in NYC is at 5:08, so virtually every calendar will show Candle Lighting time at 4:50 PM (+1/-1min).

In case of any need, however, one can still light the candles, drive or do anything up to five minutes before sunset. (Five minutes is not just an addition but also a safe 'time-buffer-zone').

Candle lighting in NYC: 4:50 PM
Shabbat Ends in NYC: 5:59 PM

You can find out the exact time of sunset (+1/-1 min) checking in any local newspaper,

or online at http://www.ou.org/holidays/calendar#calendar

SHABBAT and plowing (Choresh)

Today is the 16th day of Shebat , 5771

Choresh, or plowing, is one of the thirty-nine melachot --works or activities-- prohibited on Shabbat.

Plowing is the hardest work of farming. When you want to plant seeds, like wheat seeds for example, and harvest them, you need to plow the soil first. Loosening up the ground around those seeds so that water will get to them, and so that they will be able to grow. You can plow even with a strong stick: you stick it in the ground and wiggle it around, and then drop a seed in, covering it loosely with dirt.

But when you want to plow an entire field it's faster to use a real plow, pulled by horses, donkeys or an ox. As the animals push it along through the dirt, the soil gets ready to host the seeds.

On Shabbat it is prohibited to plow the ground --to level it off or make holes in it, like the holes used for planting seeds or for planting trees. Included in this prohibition is any preparation or improvement of land for agricultural use.

Involuntary plowing should be prevented as well. This includes for example carrying a heavy object -a very heavy chair for example- in soft ground, unintentionally making furrows. Making holes or furrows in the ground and making mere compressions in the ground is different. The latter, which is what wheels of a wheelchair or a baby carriage might do to the ground, is permissible on Shabbat.

Shabbat Shalom!!!

Candle lighting in NYC: 4:41 PM
Shabbat ends in NYC: 5:50 PM

Click here to see real Plowing:

http://www.youtube.com/watch?v=SocUHhtLIIY&feature=related

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

SHABBAT and watering plants and flowers (Zore'a)

Today is the 9th day of Shebat , 5771

There are 39 categories of Melakha (creative tasks) that are forbidden of Shabbat.

One of them is Zore'a, which literally means: sowing.

This prohibition includes all activities which will make or help any plant to grow.

It is forbidden to sow seeds, to plant trees or flowers, etc. Trimming a tree, which will cause the branches to regrow stronger, is also considered a derivative of 'sowing'.

One of the most common activities included in this melakha is watering plants, trees, flowers or grass on the ground or in planters: all these activities are not permitted during Shabbat. (As we have previously explained, it is permitted to program before Shabbat a sprinkle or an irrigation system that will be automatically activated on Shabbat).

Although watering plants is forbidden, according to the Sephardic custom, it is permitted to place on Shabbat plants like mint branches or myrtle branches or a bouquet of flowers on a vase with water. It is also permitted to add water into that vase. This is because these plants are already detached from the ground and we are just delaying their dryness, not causing them to grow (rishba, birke yosef).

On that note, many Rabbis will authorize to place flowers on water on Shabbat only if the flowers have already blossomed, and not when the flowers are still incipient and closed. (Yalkut Yosef)

Shabbat Shalom!

Candle lighting in NYC: 4.33 PM

Shabbat ends in NYC: 5.42 PM

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

SHABBAT plucking fruits or flowers (Kotzer)

Today is the 2nd day of Shebat , 5771

There are 39 categories of Melakha (creative tasks) that are forbidden of Shabbat. One of them is Kotser: reaping fruits, flowers, plants, leaves, etc. from the ground or from a tree or cutting branches for a fireplace, or mowing a lawn.

In other words, cutting or plucking any 'growing' thing.

This is one of the few melakhot explicitly mentioned in the Torah (Ex. 34:21), "Six days shall you work, but you shall pause on the seventh; in plowing and in harvesting, you shall stop."

Examples: During Shabbat you cannot reap a fruit from its tree, even though you intend to eat it right away. Similarly, during Shabbat you cannot cut a mint -branch while is attached to the ground. Not even to use it for smelling it and say a berakha (when using mint branches for Habdala, we should be careful to pick those mint branches, only once Shabbat is over!).

From the other side, once the fruit is already detached from the tree or a plant is detached from the ground, you may cut it or break it in smaller pieces.

For example: if you have a mint branch already detached from the ground, you may cut it 'with your hands' in smaller branches or leaves, in the same way you are allowed to cut an apple, once is not in the tree anymore.

A a fruit which falls naturally from a tree on Sabbath, may not be used on the same day (Mukse).

Shabbat Shalom!

Candle Lighting in NY: 4:26 PM
Shabbat Ends in NY: 5:35 PM



Children Singing Moroccan Habdalah http://www.youtube.com/watch?v=xigNLJkD5RQ

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.

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

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!

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!!!