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Electricity on Shabbat: Difference between revisions

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# In a theoretical discussion, according to those poskim who hold that closing a circuit is a Biblical violation of Boneh or Makeh Bpatish, changing a current could be a Biblical violation of Shabbat and is certainly forbidden.<ref>Kedushat Hashabbat pp. 22-23 quotes Rav Elyashiv as explaining that according to the Chazon Ish it would still be a Biblical violation of Shabbat to change the current since the change creates something new. He explained that it isn't a physical building and an addition to the building that we're discussing, rather it is an abstract type of building that is created when a useful circuit is closed and the same is created when the current is changed. Rav Asher Weiss in Minchat Asher 1:32 who agrees with the Chazon Ish that it is considered Makeh Bpatish to close a circuit is concerned for the prohibition of Makeh Bpatish when changing the current.</ref>
# In a theoretical discussion, according to those poskim who hold that closing a circuit is a Biblical violation of Boneh or Makeh Bpatish, changing a current could be a Biblical violation of Shabbat and is certainly forbidden.<ref>Kedushat Hashabbat pp. 22-23 quotes Rav Elyashiv as explaining that according to the Chazon Ish it would still be a Biblical violation of Shabbat to change the current since the change creates something new. He explained that it isn't a physical building and an addition to the building that we're discussing, rather it is an abstract type of building that is created when a useful circuit is closed and the same is created when the current is changed. Rav Asher Weiss in Minchat Asher 1:32 who agrees with the Chazon Ish that it is considered Makeh Bpatish to close a circuit is concerned for the prohibition of Makeh Bpatish when changing the current.</ref>
# However, according to Rav Shmelkes and Rav Shlomo Zalman Auerbach, who believe that the issue with closing a circuit is a rabbinic one of introducing a new feature into the wire, there is no technical issue with changing the amount of energy in a circuit.<ref>Minchat Shlomo 1:9. One precedent for such an approach is found in the Maharil (Etrog no. 15). He explained that if a person has an Etrog that he took out of a wool cloth on Yom Tov he can return it back to the wool even though it’ll become scented on Yom Tov because of its contact with the Etrog since the wool was already scented beforehand. It is only molid to introduce a smell but not to increase more of what is already existent. This is quoted by the Magen Avraham 511:11 and clarified further by the Shulchan Aruch Harav 511:7.</ref> Yet, some argue that even according to Rav Shmelkes's approach changing a current should be forbidden.<ref>Kedushat Hashabbat pp. 22-23 quotes Rav Elyashiv as explaining that changing a current is forbidden even according to the Beit Yitzchak. Introducing electricity in a wire isn't comparable with scent in a clothing since an increase of scent is an addition of quantity but more electricity is a qualitative addition and forbidden because of molid.</ref>
# However, according to Rav Shmelkes and Rav Shlomo Zalman Auerbach, who believe that the issue with closing a circuit is a rabbinic one of introducing a new feature into the wire, there is no technical issue with changing the amount of energy in a circuit.<ref>Minchat Shlomo 1:9. One precedent for such an approach is found in the Maharil (Etrog no. 15). He explained that if a person has an Etrog that he took out of a wool cloth on Yom Tov he can return it back to the wool even though it’ll become scented on Yom Tov because of its contact with the Etrog since the wool was already scented beforehand. It is only molid to introduce a smell but not to increase more of what is already existent. This is quoted by the Magen Avraham 511:11 and clarified further by the Shulchan Aruch Harav 511:7.</ref> Yet, some argue that even according to Rav Shmelkes's approach changing a current should be forbidden.<ref>Kedushat Hashabbat pp. 22-23 quotes Rav Elyashiv as explaining that changing a current is forbidden even according to the Beit Yitzchak. Introducing electricity in a wire isn't comparable with scent in a clothing since an increase of scent is an addition of quantity but more electricity is a qualitative addition and forbidden because of molid.</ref>
===Benefiting from Electricity===
# In Israel the electric companies are run by non-religious Jews and even so it is permitted to use the electricity of one's home on Shabbat. If one is strict to get a home generator one will be blessed.<ref> Rabbi Shlomo Zalman Auerbach explains at the eletric plant if they increase or decrease the electricity in the grid they are directly turning on, off, or altering the state of many ovens and incandescent bulbs which are Biblical prohibitions. [http://hebrewbooks.org/pdfpager.aspx?req=47989&st=&pgnum=123 (See Minchat Shlomo P. 111)]. Although he concludes that one can benefit from the electricity he adds that it is really mechu'ar to enjoy a Shabbat using electricity that was produced with sin. </ref>


==Using Electric Appliances==
==Using Electric Appliances==