I wrote:Can the CPAP machine be used on Shabbat for a person suffering from Sleep Apnea?You wrote:If the person suffering from Sleep Apnea can be described as being in danger (even if "only" a doubtful danger) it would be Halachically acceptable to use a CPAP machine on Shabbat. If that were the case the patient would need to consult with an Halachic Authority as to which is the most acceptable way of using it to alleviate unnecessary Shabbat transgressions. My followup: My physician says that Obstructive Sleep Apnea is a danger -- but not an immediate one. It most probably (according to him) leads to high blood pressure, depression, chronic fatigue, congestive heart failure, and other things to unpleasant to recall offhand. It's much akin to a person ingesting small quantities of poison on a daily basis which may not kill him this day-this week-this year, but over a period of time is sure to do him (or her) in. I mentioned that it seems to be like cigarette smoking, and he agreed but said that apnea was far worse. Furthermore, he said that once you start on CPAP it's worse to stop one day a week since the cure depends on changing one's sleep patterns and breaking the routine interferes with the cure. He feels strongly that not using CPAP one day a week is placing the patient in danger, but he isn't Jewish and doesn't understand religion and certainly cannot begin to comprehend Shabbos. Should I consult with another physician to assess the danger even though my guy is an expert in the field? Doesn't the concept of  "Pikuach Nefesh" apply even if the danger is not immediate, but only manifests itself over an extended period of time? If that is indeed true, wouldn't any rabbi be competent to give his approval? (If he relies on the doctor's medical opinion, that is.)

Shallom, I love the Jewish people and know them as G-d's chosen people. I know they are awaiting their Messiah. Can you please tell me why you do not believe Jesus Christ of Nazereth. who the Christian believe will return to this earth again (future) is not that Messiah.

If a special Sabbath, i.e., Passover, falls on a weekly Sabbath, are there special considerations and/or observations? Does it have a special designation? Also, the Special Sabbaths, Passover, Unleavened Bread, etc., do they have a special designation? thanks!

Dear Rabbi Mordechai Becher, After one of your lectures in Fair Lawn, NJ, we talked about the book "Battleground" by Samuel Katz, and you said that you shared the views of the author and would be able to come to us with the lectures. Will you please contact me on this matter so that I would try to arrage the meeting. Sincerely, Inna Kreer

I wrote:Can the CPAP machine be used on Shabbat for a person suffering from Sleep Apnea?You wrote:If the person suffering from Sleep Apnea can be described as being in danger (even if "only" a doubtful danger) it would be Halachically acceptable to use a CPAP machine on Shabbat. If that were the case the patient would need to consult with an Halachic Authority as to which is the most acceptable way of using it to alleviate unnecessary Shabbat transgressions. My followup: My physician says that Obstructive Sleep Apnea is a danger -- but not an immediate one. It most probably (according to him) leads to high blood pressure, depression, chronic fatigue, congestive heart failure, and other things to unpleasant to recall offhand. It's much akin to a person ingesting small quantities of poison on a daily basis which may not kill him this day-this week-this year, but over a period of time is sure to do him (or her) in. I mentioned that it seems to be like cigarette smoking, and he agreed but said that apnea was far worse. Furthermore, he said that once you start on CPAP it's worse to stop one day a week since the cure depends on changing one's sleep patterns and breaking the routine interferes with the cure. He feels strongly that not using CPAP one day a week is placing the patient in danger, but he isn't Jewish and doesn't understand religion and certainly cannot begin to comprehend Shabbos. Should I consult with another physician to assess the danger even though my guy is an expert in the field? Doesn't the concept of "Pikuach Nefesh" apply even if the danger is not immediate, but only manifests itself over an extended period of time? If that is indeed true, wouldn't any rabbi be competent to give his approval? (If he relies on the doctor's medical opinion, that is.)