Rabbi Yehuda Finchas 

Rabbi, last Shabbat my shoulder was hurting so I asked my son for a gentle massage. He politely refused, arguing that massages on Shabbat were forbidden. But I once learned that it is permissible. Is my son correct or was he just being lazy?  

There’s actually a difference of opinion as to whether you may have a massage on Shabbat. Hacham Ovadia, zt”l,  does allow a gentle amateur massage, but others disagree. To appreciate these different perspectives, we need to delve into differing explanations of a mishnah in Masechet Shabbat (147a) and the subsequent rulings of the Shulchan Aruch. 

The mishnah rules that one may not be “mit’amel” on Shabbat. Rashi explains that “mitamel” describes a type of massage of vigorously rubbing the body. It is prohibited on Shabbat since it is classified as a “weekday activity” or “uvdin de-chol.” Rambam disagrees and describes “mitamel” as a therapeutic treatment that induces sweating. This was considered medically beneficial and is therefore prohibited under the general prohibition of medical treatment on Shabbat (in a non-lifesaving setting).  

A practical difference between these two approaches is a gentle massage. According to Rambam, so long as it doesn’t induce sweating, it would be permissible, but Rashi would still prohibit it since it would still qualify as a weekday activity.   

So, who do we rule like, Rambam or Rashi? 

Fascinatingly, Rabbi Yosef Kairo, the author of the Shulchan Aruch, seems to contradict himself. He first quotes Rashi’s opinion in chapter 327:2 of Hilchot Shabbat and in the very next chapter (328:42), he quotes the Rambam. Depending as to how you resolve this seeming contradiction will answer the question, can you have a massage on Shabbat. 

Some halachic commentators explain that the Shulchan Aruch quotes both opinions because he adopts the potential stringencies of both opinions. Others explain that, in essence, Rashi and Rambam agree as to the practical outcome of prohibiting massages, and they only disagree as to how to properly interpret the mishnah. This is the stance of those who prohibit massages on Shabbat. 

The Bi’ur Halacha (328:42), however, understands that Shulchan Aruch is indeed quoting two opposing views, but that for practical purposes we follow the opinion of Rambam, and he therefore permits a gentle massage that does not induce sweating. This is, in part, the line of reasoning and the source for Hacham Ben Zion Aba Shaul (Or Lezion 2:36:11) leniency to permit a massage on Shabbat to relieve pain and is quoted by Hacham Ovadia (Hazon Ovadia, Shabbat, Vol. 3, pp. 386 – 389).   

Hacham Ovadia goes a bit further and also permits basic morning stretching exercises on Shabbat since they are neither meant to be therapeutic nor do they induce sweating (see also S.A. 301:2). He similarly permits breathing exercises as part of daily regimen of speech therapy.  

Running and exercising that induces sweating is also prohibited. However, casual walking, even for health reasons, is allowed. The Gemara (Shabbat 113b) learns this from the pasuk in Yeshayahu (58:13) that says: “If you restrain your foot on the Shabbat… if you declare the Shabbat as a ‘delight’ [and] Hashem’s holy day as ‘honored’ and honor it by not engaging in your own affairs…” 

The Talmud and Rambam (Shabbat, 24:4) explain this to mean that even our manner of walking on Shabbat should be different than our weekday walking, which precludes running, unless running to perform a mitzvah, which is permitted. Shabbat is both a day of  “ta’anug,” enjoyment, as well as a day of rest, requiring proper balance and prioritizing. In conclusion, if a gentle massage is needed to relieve aches or pains, this is allowed according to our Sephardic hachamim. 

Rabbi Yehuda Finchas is a worldwide expert and writer on medical halacha, and is the head of the Torat Habayit Medical Halacha Institute. His latest book is entitled “Brain Death in Halacha and the Tower of Babel Syndrome.” To contact Rabbi Finchas, email rabbi@torathabayit.com.

Preview of the Upcoming Brooklyn Men’s Softball League 

Sam Sutton

Get ready for some incredible softball action because the Men’s Softball League is back and better than ever! As the league enters its 39th season, fans are gearing up to witness the incredible athleticism and skill of the players.

The League is highly competitive, and the players give it their all every week. With a range of ages and experience levels, the League is a great representation of our diverse community in Brooklyn. 

From fresh-faced newcomers like Jeffrey JUFA Dweck to veterans like Jackie Schweky, who has been playing in the league since 1984, the league is a true testament to the love of the game. 

This year, each team took it upon themselves to sponsor one of our community’s charities to help bring awareness to these wonderful organizations.  

Sephardic Bikur Holim, Sephardic Food Fund, Maskeel el Dal, CARE, SAFE, and the Community Assistance Fund are all represented.

Lemonheads 

First up, we have the Lemonheads, led by young centerfielder Isaac Sasson and his cousin, shortstop Mordy Chrem. These two cousins have been playing together for years, and their dynamic on the field is undeniable. With Sasson’s lightning-fast speed and Chrem’s impressive fielding skills, the Lemonheads are a force to be reckoned with. 

Supersonics 

Next, we have the Supersonics, who are run by the talented pitcher Dan Braun. Braun’s arm is one of the best in the league, and his accuracy is unmatched. With his leadership and skill, the Supersonics are sure to give the other teams a run for their money.

The Constanzas 

The Constanzas are up next, and they’re led by the veteran Swiss Army knife David Tawil. Tawil has been playing in the League for years and has proven himself to be one of the most versatile players on the field. Whether he’s playing infield or outfield, Tawil’s ability to adapt to any situation makes him a valuable asset to the team. 

Goblins 

The Goblins are also in the mix, with Isaac Cohen and his friends at the helm. These young players have a lot of energy and enthusiasm, and their love for the game is evident in their play. They may be newcomers to the league, but they’re definitely ones to watch. 

Joe Who? 

Joe Who? is another team that’s sure to impress. They’re led by the defensive shortstop Ralph Wamma Shamah, whose quick reflexes and impressive fielding have earned him a reputation as one of the best players in the league. With Shamah’s leadership and the team’s solid defense, Joe Who? is definitely a contender for the championship title. 

Band of Brothers 

Last but not least, we have the Band of Brothers, led by elite hitter Marc Richter and his brother, third baseman Albert Richter. These two brothers have been playing together for years, and their chemistry on the field is undeniable. With Marc’s incredible hitting and Albert’s solid fielding, the Band of Brothers is a team that can’t be overlooked. 

Stay Tuned… 

So, if you’re looking for an exciting way to spend your Sunday mornings, come out and show your support for the Brooklyn Men’s Softball League. Whether you’re a die-hard fan or a casual spectator, you’re sure to be impressed by the athleticism, skill, and passion of the players. The season promises to be one for the books, so don’t miss out on the action! 

Alternative Medicine – Modern vs. Old World Views 

Rabbi Haim Perlmutter

Judaism has always had a special and positive outlook regarding the field of medicine and to medicines. The Jew, with a disposition to hesed, has always tried to help the world by treating and offering relief to those suffering from disease. The Torah (Shemot 21:19) teaches, “Verapo yerape,” from which our sages infer that doctors are authorized to heal the sick. Indeed, many prominent Jews throughout our history, including such towering figures as the Rambam and the Ramban, made their living from practicing medicine. 

The special place accorded by Judaism to curing and to medicine manifests itself in halachah in many ways. This article will discuss whether alternative medicine falls under the halachic definition of “medicine,” and the halachic ramifications of this question. 

The formal halachic status of “medicine” is relevant for a number of different issues, including that of medical treatment on Shabbat. Halachah permits violating the Shabbat in order to cure a person whose life is in danger, yet halachah forbids taking medicine on Shabbat unless one is sick in bed or needs continuing treatment. Thus, something defined as “medicine” would be permitted for use on Shabbat in life-threatening situations, and would be forbidden for use on Shabbat in other circumstances. Conversely, measures taken that do not qualify as medical treatment would be generally permissible on Shabbat, but would be forbidden if they entail Shabbat violations, even for the sake of a gravely ill patient. Indeed, the Rama rules that one may transgress a Torah violation to treat a gravely ill patient only through procedures that are “proven” to succeed, or which are administered by a qualified doctor.[1] 

Additionally, in light of the halachic requirement to care for one’s physical wellbeing, the halachic definition of “medicine” is crucial for determining one’s obligation to avail himself of medical treatments to maintain heath. 

Rav Shlomo Aviner

Rav Shlomo Aviner[2] says that the Rama’s definition includes only doctors who are certified according to the conventional medical establishment. Therefore, he concludes that if a patient is told that he will die if he does not use conventional treatment for his disease, he may not elect to refrain from using that medicine and pursue non-conventional treatment. However, Rav Aviner concedes that if there was research indicating that the alternative procedure actually helps, there may be reason to reconsider. Similarly, if the medical establishment changes its attitude to certain alternative medicines, this change would give them more halachic validity. Rav Aviner does not address a situation in which conventional medicine has no solution and alternative medicine claims to solve the problem. 

Rav Haim David Halevi

Rav Haim David Halevi, zt”l, (former Chief Rabbi of Tel Aviv) received a letter from someone inquiring about the possibility of using homeopathic medicines on Pesah. These medicines were alcohol-based, and since they were manufactured overseas, it was impossible to determine whether or not they were kosher for Pesah. The patient mentioned that he had previously brought this question to a different rabbi who said, “Homeopathic medicine cannot be regarded as valid or proven efficacious,” and added,  “Using medical procedures that do not have a rational basis behind them is contrary to belief in Hashem, and can cause people to be open to all kinds of ideas that originate from idol worship and are in contrast to the way Hashem created his world.” 

In an article on the subject[3], Rav Halevi set out to prove this rabbi wrong. He cited, among other sources, the Mishnah in Yoma regarding the case of one who is bitten by a “mad dog.” Rabbi Matya allows the patient to be fed a part of that dog‘s liver (which is obviously not kosher), whereas the other rabbis forbid this practice. Rashi explains that the ancients regarded the biting dog’s liver as an antidote, but since the medicinal value was not proven, the majority among the sages do not allow the patient to violate Torah law by eating the dog’s liver. The implication of Rashi’s comments, as Rav Halevi notes, is that if we were dealing with a kosher substance, it would be allowed to be given to the patient even though there is no rational basis for its medical benefits.[4] Accordingly, Rav Halevi concludes that one may use alternative cures even when no rational explanation for their efficacy exists, as long as no halachic violation is entailed. 

Rav Neubert, Rav Shlomo Zalman, and Rav Elyashiv

A similar question was posed to a number of halachic authorities involving a cancer patient who was told there was no cure for his illness. In desperation, he decided he would invest considerable amounts of time, effort, and money to go to an alternative clinic in a different country for treatment. The question that arose was twofold: should one try to dissuade him from going, and should one refrain from giving tzedakah money to help him undergo this treatment?

Rav Yehoshua Neubert, zt”l, ruled that one should not try to dissuade the patient from seeking the alternative treatment, as hope is a vital part of overcoming illness, and the hope of recovery can itself prolong a patient’s life. As for the question of giving charitable donations to help fund the treatment, Rav Neubert ruled that tzedakah money may be donated for this cause, in disagreement with the view expressed by his mentor, Rav Shlomo Zalman Auerbach, zt”l. Rav Shlomo Zalman ruled that charity money may not be used to provide alternative medication, though small amounts may be given for the purpose of bringing the patient a degree of emotional relief. Rav Yosef Shalom Elyashiv, zt”l, reportedly maintained that if the psychological effect of undergoing this treatment could help the patient live longer and with better quality of life, then one should give his charity money to this cause, even if the treatment offers no direct medical benefit.[5] 

The Permissibility of “Irrational” Medication

As for the lack of rational explanation for the efficacy of much of alternative medicine, Rav Yehudah Shaviv[6] notes a seeming contradiction in the Rambam’s writings. On one hand, the Rambam codifies the Mishnah’s ruling that one may walk in a public domain on Shabbat while wearing a fox’s tooth or the nail from a crucified person, as these were considered remedies and may therefore be worn on Shabbat.[7] On the other hand, the Rambam elsewhere[8] expresses the view that irrational healing practices may not be used, and doing so violates the prohibition of darche ha’Emori (following the ways of the gentiles). The question thus arises, what justification can there be for walking in public on Shabbat wearing articles such as a fox’s tooth, if halachah forbids using them for medicine?

The Rashba[9], as Rav Shaviv cites, explains that if experience has proven the benefit or effectiveness of non-conventional treatments, then they may be used, even if we have no rational explanation for why they are medically beneficial. The Meiri[10] adds that once the masses attribute medicinal value to a certain remedy, this perception lends the remedy psychological value, which itself justifies its use. In any event, Rav Shaviv himself urges people to reject irrational medicinal procedures and to adhere to scientifically proven measures. 

The general consensus among the aforementioned scholars is that one should not violate a Torah prohibition for the sake of utilizing these medical treatments. If one has a particular reason to believe that such a remedy could be beneficial, either in light of research and experimentation, or in terms of the psychological benefit, a competent halachic authority should be consulted.  

Changing Attitudes in Medicine 

It must be emphasized that the articles cited above were written when very few alternative medicine treatments had any scientific validation. To illustrate how conventional medical wisdom has changed since that time, we should note Rav Aviner’s comment that it is acceptable to follow alternative medicine’s “unproven” belief that white flour and sugar cause health problems – a belief which has since been proven clinically and is widely accepted by the conventional medical establishment. Additionally, conventional doctors are now prescribing homeopathic remedies, and the Israeli health services have introduced non-conventional medicine into their clinics. The halachic response to alternative medicine must therefore be updated in light of the significant changes that we are witnessing in the field of medicine. As Rav Aviner himself said, if the attitude of conventional science changes, then so will that of the rabbis. 

I would like to conclude with an anecdote from my personal experience. A number of years ago I suffered from dry eyes, and the conventional eye doctor told me to put in a drop of artificial tears every hour. My cornea was so dry I had scratches on it. A non-conventional natural practitioner recommended that I use castor oil, and I found that if I put it in the eye just once a day, the relief lasted the entire day. When I went back to the doctor, she looked in my eyes and couldn’t believe what she saw. She said, “What are you doing for your eyes? The scratches vanished! Whatever you are doing – continue.” 

Disclaimer: This article is not to be used for practical halachic decisions. For practical guidance, please consult your personal rabbi. 

Rabbi Haim Perlmutter is a rabbi and educator. He is author of “Tools for Tosafos” and “Grow With Gemara – A Hands on Guide to Improve Gemara Skills”(published by Targum Press).

Footnotes: 

[1] Rama, Y.D. 155:3. 

[2] Asya, 9, pp. 90-130. 

[3] Techumin, volume 3, pp. 72-73. 

[4] According to another version of the Mishnah, Rabbi Yossi is the one who allows eating the dog’s liver, while Rabbi Meir prohibits doing so. As halachah follows Rabbi Yossi’s view in his disputes with Rabbi Meir, we may have an even stronger basis for permitting such remedies. 

[5] Nishmat Avraham (Y.D. 155). It was obvious to both the questioner and to the rabbi that there was no chance that the alternative medicine would actually cure the cancer.  

[6] Techumin, vol. 19, pp. 411-416.  

[7] Hilchot Shabbat 19:13. The Rambam clearly followed the version of the text of the Mishnah cited above, note 4. 

[8] Guide for the Perplexed, 3;37. See also Hilchot Avodat Kochavim, chapter 11.  

[9] Responsa, vol. 1, 413.  

[10] Shabbat 66b. It must be emphasized that the Meiri advanced this theory to explain why such practices are permissible; this does not mean that one may violate Torah law for the sake of employing these methods. 

Dr. Yossi Shafer 

As a parent, a spouse, a sibling, or a friend, there are few situations more heartbreaking and difficult than watching your loved one ruin their life, fall victim to addiction, or succumb to depression. All you want to do – understandably – is to force him or her into therapy, make them see reason, and to fix the problems. 

However, as counterintuitive as it may seem, your solutions are most likely to push them further into the abyss. 

Do Nothing 

This is where the “do nothing” concept takes on new meaning – and new urgency. When someone we love is in crisis, it’s only natural to focus on finding solutions, leaving no stone unturned until things change. But when you’ve already exhausted the possible solutions and all you have to show for it is further deterioration, it’s time to try (what may seem to be) a radically different approach. 

One of the core concepts of dialectical behavior therapy is the balance of acceptance and change: practicing full and unconditional acceptance while simultaneously aiming for change. When it comes to changing others, though, the old adage rings true: change comes from within. Therefore, it is crucial for us on the “outside” to provide the acceptance and support that will give our loved ones the strength and wherewithal to change. 

Think about it this way: whatever you’ve tried hasn’t made a (positive) difference. You’ve told him over and over to get a job, and he’s still wasting his time and talents. You prod her out of bed every morning (and afternoon) but then she stays there all day. You’ve made it clear that you disapprove of his friends and he still hangs out with them. You’ve advised, begged, threatened, grounded, revoked privileges… and all that’s changed is that she won’t talk to you now.  

But here’s the thing: he knows what he should be doing. She knows what you want. What they are definitely craving is your love and acceptance, and it’s crucial that you give it to them, even when it takes extreme self-restraint. Every person has a drive for life, a drive to fulfill their purpose. In a low-pressure, accepting environment, they’ll recognize and pursue that drive for life and the drive to fulfill their purpose. 

Provide a Safe Haven 

When a person, especially a child, is dealing with complex issues, they have very little meaningful presence in their lives. They don’t have school, friends, stability – all that they have is you and your love. Without that, their lives automatically take a severe turn for the worse. Your love and a safe, secure home can literally spell the difference between life – as tumultuous as it may be – and death. 

In this situation, doing nothing means simply being there. It means not telling them how they can improve their life, urging them to see a therapist, or encouraging them to “just try to get out a bit, you’ll feel better.” It means quashing your instincts to point out how everything could be remedied by following your advice. It means not allowing every interaction to cycle back to the source of the problem (“You sleep because you’re depressed! You’re depressed because you don’t have a job! If you’d just get help, your life would turn around!”). 

This isn’t what your child wants – or needs – to hear. They don’t want solutions or advice. When you offer advice, they hear “you’re not good enough.” The problem-solving pushes them away, suffocates them, alienates them. All they want is to be heard, loved, and supported, even when it’s the hardest thing you’ve ever had to do. So many children hope to reconcile and rekindle a relationship, but are hesitant to reach out due to the fear of being pushed away or smothered with well-intentioned pressure. 

While you practice acceptance, never give up hope for change someday – but don’t press for change. Don’t sneak in little helpful tips. Don’t drop hints. Don’t offer the advice that you know will make a huge difference. Never say “I told you so” when things go south. Spend unpressured time with him or her, be a listening ear and a solid presence, and when you create that supportive, loving environment, they will turn to you instead of a therapist or friend.  

No parent is perfect, and you’ll never get it right 100% of the time. But when you tune in to your child’s emotional state – rather than the obnoxious, ungrateful, or disrespectful behavior that masks it – you’ll recognize his pain and approach the relationship with care and love rather than frustration and anger. 

Next month, we’ll address the characteristics of anger, how to manage it, and its underlying causes. 

Disclaimer: if your loved one is in immediate physical danger, address it without any concern of collateral damage. 

Dr. Yossi Shafer, PhD is the clinical director and a clinical psychologist at Empower Health Center, a private practice of multispecialty psychotherapists. They have offices in Deal/Long Branch and Lakewood and can be reached at (732) 666-9898 or office@empowerhealthcenter.net.