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Electricity on Shabbat: Difference between revisions

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# Most poskim agree that turning on or off an incandescent light on [[Yom Tov]] is forbidden rabbinically. Although in the past some poskim permitted turning on lights on [[Yom Tov]], it was based on an incorrect assumption. Thus, the accepted minhag is to follow the poskim who say that it's forbidden. <ref> It is permissible on [[Yom Tov]] to add to or transfer an already existing flame and even lighting a new flame is only a rabbinic prohibition. Shulchan Aruch 502:1 and Beiur Halacha "Ein Motziin." See Sh"t Yabia Omer OC 1:19 and poskim cited there. The poskim who permit it include Rav Yechiel Michel Epstein (The Aruch Hashulchan) in a letter published in Kovetz Vaad Chachamim 1 (Shevat 5663), Even Yekara 3:168, Ohr Chadash page 64, Rabbi Tzvi [[Pesach]] Frank in Kol Torah 5694, Mishpetei Uziel OC 19, Hilchot Rabata LeShabbata 1:7, as well as more poskim quoted in Chashmal Behalacha 2:5. However, [http://www.daat.ac.il/daat/english/journal/broyde_1.htm Rabbi Broyde and Rabbi Jachter] explain that this is based on a faulty understanding of electricity that completing a circuit only transfers an existing flame, which isn't correct. Thus, they reject these arguments and conclude that since this is not the view of the majority of the poskim it is prohibited. The poskim who forbid turning on a light on [[Yom Tov]] include Rav Ovadia Yosef in Sh"t Yabia Omer 1:19, Rav Moshe Feinstein in Iggerot Moshe OC 1:115, Chelkat Yaakov 1:51, Yaskil Avdi 2:10 and 4:27:3, and Shemirat [[Shabbat]] Kehilchatah 13:2.  </ref>
# Most poskim agree that turning on or off an incandescent light on [[Yom Tov]] is forbidden rabbinically. Although in the past some poskim permitted turning on lights on [[Yom Tov]], it was based on an incorrect assumption. Thus, the accepted minhag is to follow the poskim who say that it's forbidden. <ref> It is permissible on [[Yom Tov]] to add to or transfer an already existing flame and even lighting a new flame is only a rabbinic prohibition. Shulchan Aruch 502:1 and Beiur Halacha "Ein Motziin." See Sh"t Yabia Omer OC 1:19 and poskim cited there. The poskim who permit it include Rav Yechiel Michel Epstein (The Aruch Hashulchan) in a letter published in Kovetz Vaad Chachamim 1 (Shevat 5663), Even Yekara 3:168, Ohr Chadash page 64, Rabbi Tzvi [[Pesach]] Frank in Kol Torah 5694, Mishpetei Uziel OC 19, Hilchot Rabata LeShabbata 1:7, as well as more poskim quoted in Chashmal Behalacha 2:5. However, [http://www.daat.ac.il/daat/english/journal/broyde_1.htm Rabbi Broyde and Rabbi Jachter] explain that this is based on a faulty understanding of electricity that completing a circuit only transfers an existing flame, which isn't correct. Thus, they reject these arguments and conclude that since this is not the view of the majority of the poskim it is prohibited. The poskim who forbid turning on a light on [[Yom Tov]] include Rav Ovadia Yosef in Sh"t Yabia Omer 1:19, Rav Moshe Feinstein in Iggerot Moshe OC 1:115, Chelkat Yaakov 1:51, Yaskil Avdi 2:10 and 4:27:3, and Shemirat [[Shabbat]] Kehilchatah 13:2.  </ref>
==The Shabbos App==
==The Shabbos App==
* This piece is in the process of being written until the details about the app are fully explained.
* <font color=red>This piece is in the process of being written until the details about the app are fully explained.</font>
Firstly, let us point out that they have zero rabbinic approbations as they indicate on their site (as of 10/3/14). Saying it is muter before actually getting any approval is a big chutzpa to Orthodox Judaism who takes the rabbinic opinions very seriously. The zaken mamreh who isn't even fit to legislate isn't considered rebellious since he has no credibility yet his audacity and disrespect to the rabbis is greater than the person who is fit to legislate.
* ''Rabbinic Approval'': Firstly, let us point out that they have zero rabbinic approbations as they indicate on their site (as of 10/3/14). Saying it is muter before actually getting any approval is a big chutzpa to Orthodox Judaism who takes the rabbinic opinions very seriously. The zaken mamreh who isn't even fit to legislate isn't considered rebellious since he has no credibility yet his audacity and disrespect to the rabbis is greater than the person who is fit to legislate.
* ''Grama'': The grama is completely illusionary - immediately upon touching it sends signals to the machine and randomly it'll decide to respond, that's not grama at all - you caused the sending of the signal. Also, the entire idea of grama being a delay is very questionable and rav schachter (Bikvei HaTzoan Siman 3) and rav willig think it would be asur.  
* ''Grama'': The grama is completely illusionary - immediately upon touching it sends signals to the machine and randomly it'll decide to respond, that's not grama at all - you caused the sending of the signal. Also, the entire idea of grama being a delay is very questionable and rav schachter (Bikvei HaTzoan Siman 3) and rav willig think it would be asur.  
* ''Eino Kayama'': The non-permanence is not a solution at all. 1) it is still asur m'derabbanan. 2) it is not temporary - anything which lasts as long as you need it to last even if it is erased afterwards isn't temporary.  
* ''Eino Kayama'': The non-permanence is not a solution at all. 1) it is still asur m'derabbanan. 2) it is not temporary - anything which lasts as long as you need it to last even if it is erased afterwards isn't temporary.  
* ''Zilzul Shabbat': The Gemara Sanhedrin describes a case in which the supreme court in Yerushalayim condemned a person who rode a horse on Shabbat. Even though techinically, riding a horse on Shabbat is only a rabbinic prohibition, it is considered a serious infraction upon the sanctity of Shabbat. Acc to rav moshe, rav schachter, and almost all gedolim this would be forbidden because of zilzul shabbos.  
* ''Zilzul Shabbat': The Gemara Sanhedrin describes a case in which the supreme court in Yerushalayim condemned a person who rode a horse on Shabbat. Even though techinically, riding a horse on Shabbat is only a rabbinic prohibition, it is considered a serious infraction upon the sanctity of Shabbat. Acc to rav moshe, rav schachter, and almost all gedolim this would be forbidden because of zilzul shabbos.  
* Bottom line - a person should not use this app on Shabbat (see footnote for details).<ref>OU Statement</ref> If someone wants to become non-Orthodox (and keep half shabbos) they're don't need to ask anyone's permission or pervert halacha to do so, but please don't pretend that it is actually orthodox. <ref>Rav Hershel Schachter (shiur on yutorah 10/3/14) merely mentioned the Shabbos App as a "chiddush" of our generation in a joking manner. He didn't go into any detail.</ref>
* Bottom line - a person should not use this app on Shabbat (see footnote for details).<ref>[http://www.thejewishweek.com/news/international/new-shabbos-app-creates-uproar-orthodox-circles The Jewish Week] cites Rabbi Moshe Elefant (from the OU) as considering the Shabbos App to be "very distasteful and not permissible on Shabbos.” </ref> If someone wants to become non-Orthodox (and keep half shabbos) they're don't need to ask anyone's permission or pervert halacha to do so, but please don't pretend that it is actually orthodox. <ref>Rav Hershel Schachter (shiur on yutorah 10/3/14) merely mentioned the Shabbos App as a "chiddush" of our generation in a joking manner. He didn't go into any detail as he explained the he didn't know of its details.</ref>


==Credits==
==Credits==