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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== | ||
===Using a Smart Phone on Shabbos=== | |||
* ''Rabbinic Approval'': Firstly, let us point out that they | # Battery: The battery can get extremely hot from use - this can be a potential issur derabanon of making a fire (Mavir).<ref> The Rambam's opinion is that heating a metal to the point where it is glowing hot is a Biblical violation of lighting a fire (Mavir).</ref> | ||
# Writing: Text that is typed and erased remains on the phones hard drive. This text potentially involves an issue of writing (Koseiv), erasing (Mochek) and improving the functionality of the phone (Metaken). | |||
# Sounds: Sounds are made when a user notifies or is notified of new messages, etc. This is a potential issur derabanon of making noise (Hashma'as Kol) which is assur.<Ref>Rama 245</ref> | |||
# Screen: Turning the screen on and off is similar to turning a regular light on and off - this can be an issur derabanon of making a fire (Mavir) according to some Poiskim. <ref>See Rabbi Shmuel Eliyahu's shiur (yutorah) on tablets on Shabbat for the army.</ref> | |||
# Charging: When you plug the wall charger into or out of the phone, according to The Chazon Ish (a da’as yochid) you are building and breaking a circuit and violative of the issur of Boineh and Soisair. | |||
==Legitimacy of the App=== | |||
<font color=red>''This piece is in the process of being written until the details about the app are fully explained.''</font> | |||
* ''Rabbinic Approval'': Firstly, let us point out that they don't present any rabbinic approbations.<ref> As of 10/3/14 the [http://www.shabbosapp.com/ Shabbat App site] does not have any rabbinic approvals.</ref> 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.<ref>See Rabbi Hershel Schachter's letter on women wearing Tefillin</ref> | |||
* ''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. | ||
