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Electricity on Shabbat: Difference between revisions
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[[Image:Light_Bulb.JPG|right|200px]] | [[Image:Light_Bulb.JPG|right|200px]] | ||
== | ==Electricity on Shabbat== | ||
# It is forbidden to turn on any electric device whether it is plugged into the wall or runs on batteries. <ref>Menuchat Ahava 24:2 holds that the prohibition involved is that by completing the circuit one creates an electric current in the wire like there is a prohibition to create a fire ([[Molid]]) on [[Shabbat]]. | # It is forbidden to turn on any electric device whether it is plugged into the wall or runs on batteries. <ref>Menuchat Ahava 24:2 holds that the prohibition involved is that by completing the circuit one creates an electric current in the wire like there is a prohibition to create a fire ([[Molid]]) on [[Shabbat]]. | ||
* There's is a lengthy discussion about which melacha is involved when using electricity. One suggestion is that it is a violation of [[Mavir]] ([[Lighting a fire]]). See a very interesting comparison of Rav Henkin (Edut LeYisrael p. 151) who seems to compare an electric current to movement of electrons when a person starts to walk or hits a piece of metal and says that’s not called a fire unless the fire is visible. Rabbi Yitzchak Schmelkes Beit Yitzchak Hashmatot to YD 2:31, says that completing a circuit constitutes a rabbinic violation of [[molid]]. In Beitza 23a the gemara prohibits one from adding scent to a garment because of [[molid]]. Similarly, the Beit Yitzchak argues, introducing electricity into a device is [[molid]]. Rav Shlomo Zalman Auerbach Minchat Shlomo 1:9 says that the two are different because adding a scent to a garment is adding something to it, that it never had before. Electricity on the other hand was put into this device to be activated and deactivated often. Rav Shlomo Zalman concludes that even without light, the halachic precedent has been established to be concerned for a rabbinic prohibition with the activation of electric device. The Chazon Ish OC 50:9, rules that completing a circuit constitutes a violation of the melacha of boneh, building and deactivating a device by opening the circuit would constitute a violation of soter, destroying. Another possibility raised by Heichal Yitzchak 43 is the prohibition of makeh bepatish, delivering the final blow, completing any item in a way that now renders it beneficial. </ref> | * There's is a lengthy discussion about which melacha is involved when using electricity. One suggestion is that it is a violation of [[Mavir]] ([[Lighting a fire]]). See a very interesting comparison of Rav Henkin (Edut LeYisrael p. 151) who seems to compare an electric current to movement of electrons when a person starts to walk or hits a piece of metal and says that’s not called a fire unless the fire is visible. Rabbi Yitzchak Schmelkes Beit Yitzchak Hashmatot to YD 2:31, says that completing a circuit constitutes a rabbinic violation of [[molid]]. In Beitza 23a the gemara prohibits one from adding scent to a garment because of [[molid]]. Similarly, the Beit Yitzchak argues, introducing electricity into a device is [[molid]]. | ||
* Rav Shlomo Zalman Auerbach Minchat Shlomo 1:9 says that the two are different because adding a scent to a garment is adding something to it, that it never had before. Electricity on the other hand was put into this device to be activated and deactivated often. Rav Shlomo Zalman concludes that even without light, the halachic precedent has been established to be concerned for a rabbinic prohibition with the activation of electric device. The Chazon Ish OC 50:9, rules that completing a circuit constitutes a violation of the melacha of boneh, building and deactivating a device by opening the circuit would constitute a violation of [[soter]], destroying. Another possibility raised by Heichal Yitzchak 43 is the prohibition of makeh bepatish, delivering the final blow, completing any item in a way that now renders it beneficial. </ref> | |||
# According to many poskim it is Biblically forbidden to turn on an incandescent and fluorescent light bulb. However, if one needs to turn on a light for someone who is mortally sick (see [[Medicine on Shabbat]]) one should turn on a fluorescent instead of an incandescent light bulb. <ref>Menuchat Ahava 24:3-4. Incandescent bulbs and halogen bulbs contain filaments that can get extremely hot. The Gemara [[Shabbat]] 42a, discusses the concept of gachelet shel matechet, a glowing hot piece of metal. The Avnei Nezer OC 229 based on the gemara in [[shabbat]] 42a says that according to most Rishonim, heating a piece of metal to the point that it is glowing hot is a biblical violation of havarah, kindling. Rav Shlomo Zalman Auerbach in Minchat Shlomo 1:12, says that since turning on an incandescent bulb ignites a glowing hot metal filament, it would be in violation of havarah from the torah. </ref> | # According to many poskim it is Biblically forbidden to turn on an incandescent and fluorescent light bulb. However, if one needs to turn on a light for someone who is mortally sick (see [[Medicine on Shabbat]]) one should turn on a fluorescent instead of an incandescent light bulb. <ref>Menuchat Ahava 24:3-4. Incandescent bulbs and halogen bulbs contain filaments that can get extremely hot. The Gemara [[Shabbat]] 42a, discusses the concept of gachelet shel matechet, a glowing hot piece of metal. The Avnei Nezer OC 229 based on the gemara in [[shabbat]] 42a says that according to most Rishonim, heating a piece of metal to the point that it is glowing hot is a biblical violation of havarah, kindling. Rav Shlomo Zalman Auerbach in Minchat Shlomo 1:12, says that since turning on an incandescent bulb ignites a glowing hot metal filament, it would be in violation of havarah from the torah. </ref> | ||
# According to many poskim it is Biblically forbidden to turn on oven or warming plate. <ref>Menuchat Ahava 24:3 </ref> | ==Using Electric Appliances== | ||
# According to many poskim it is Biblically forbidden to turn on an oven or warming plate. <ref>Menuchat Ahava 24:3 </ref> | |||
# In Israel, the widespread minhag is to leave electric appliances running on [[Shabbat]] even though the electric companies are run by Jews who violate [[Shabbat]]. <ref>Menuchat Ahava 24:1 </ref> | # In Israel, the widespread minhag is to leave electric appliances running on [[Shabbat]] even though the electric companies are run by Jews who violate [[Shabbat]]. <ref>Menuchat Ahava 24:1 </ref> | ||
# It is forbidden to turn off or dim an electric light. <ref> While Melamed Lehoil OC 49, Kuntres Gorem HaMalot 185, Maharsham 2:146, Minchat Shlomo pages 85-88 and pages 107-109, Shemirat [[Shabbat]] Kehilchatah 13:1 all say this prohibition is rabbinic and this is the conclusion by [http://www.daat.ac.il/DAAT/english/journal/broyde_1.htm Rabbi Jachter and Rabbi Broyde], Machaze Avarham OC 41 and Beit Yitzchak Hashmatot YD 2:31:8 say it is a violation from the torah and this possibility is also raised by Rav Shlomo Zalman. </ref> | # It is forbidden to turn off or dim an electric light. <ref> While Melamed Lehoil OC 49, Kuntres Gorem HaMalot 185, Maharsham 2:146, Minchat Shlomo pages 85-88 and pages 107-109, Shemirat [[Shabbat]] Kehilchatah 13:1 all say this prohibition is rabbinic and this is the conclusion by [http://www.daat.ac.il/DAAT/english/journal/broyde_1.htm Rabbi Jachter and Rabbi Broyde], Machaze Avarham OC 41 and Beit Yitzchak Hashmatot YD 2:31:8 say it is a violation from the torah and this possibility is also raised by Rav Shlomo Zalman. </ref> | ||
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==Yom Tov== | ==Yom Tov== | ||
# 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> | ||
===Using a Smart Phone on Shabbos=== | ===Using a Smart Phone on Shabbos=== | ||
# 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> | # 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> | ||
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# 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> | # 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 in [http://www.yutorah.org/lectures/lecture.cfm/803195/Rabbi_Shmuel_Eliyahu/%D7%93%D7%99%D7%95%D7%9F_%D7%94%D7%94%D7%9C%D7%9B%D7%AA%D7%99_%D7%A2%D7%9C_%D7%A9%D7%99%D7%9E%D7%95%D7%A9_%D7%91%D7%98%D7%90%D7%91%D7%9C%D7%98_%D7%9C%D7%90%D7%A0%D7%A9%D7%99_%D7%A2%D7%96%D7%A8%D7%94_%D7%A8%D7%90%D7%A9%D7%95%D7%A0%D7%94_%D7%91%D7%A9%D7%91%D7%AA a shiur on yutorah.org] about using tablets on Shabbat for the Magen Dovid Adom.</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 in [http://www.yutorah.org/lectures/lecture.cfm/803195/Rabbi_Shmuel_Eliyahu/%D7%93%D7%99%D7%95%D7%9F_%D7%94%D7%94%D7%9C%D7%9B%D7%AA%D7%99_%D7%A2%D7%9C_%D7%A9%D7%99%D7%9E%D7%95%D7%A9_%D7%91%D7%98%D7%90%D7%91%D7%9C%D7%98_%D7%9C%D7%90%D7%A0%D7%A9%D7%99_%D7%A2%D7%96%D7%A8%D7%94_%D7%A8%D7%90%D7%A9%D7%95%D7%A0%D7%94_%D7%91%D7%A9%D7%91%D7%AA a shiur on yutorah.org] about using tablets on Shabbat for the Magen Dovid Adom.</ref> | ||
# Charging: When you plug the wall charger into or out of the phone | # Charging: When you plug the wall charger into or out of the phone constitutes a violation of creating or breaking a circuit which is forbidden.<Ref>See above.</ref> | ||
== | ==The Shabbos App== | ||
[[Image:Shabbos_App.png|200px|right]] | |||
<font color=red>''This piece is in the process of being written until the details about the app are fully explained.''</font> Also, see [[Talk:Electricity_on_Shabbat| discussion page]]. | <font color=red>''This piece is in the process of being written until the details about the app are fully explained.''</font> Also, see [[Talk:Electricity_on_Shabbat| discussion page]]. | ||
* ''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> | * ''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> | ||
