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Electricity on Shabbat: Difference between revisions
From Halachipedia
→The Shabbos App
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==The Shabbos App== | ==The Shabbos App== | ||
[[Image:Shabbos_App.png|200px|right]] | [[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 the [[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 which takes the rabbinic opinions very seriously. The rebellious elder who is unfit to legislate isn't considered "zaken mamreh" since he has no credibility, yet his audacity and disrespect to the rabbis is greater than the person who is fit to legislate and rebels.<ref>See [http://www.theyeshivaworld.com/news/headlines-breaking-stories/213379/women-in-tefillin-rav-hershel-shachter-slams-rabbis-permitting-women-to-wear-tefillin.html Rabbi Hershel Schachter's letter] regarding 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 which takes the rabbinic opinions very seriously. The rebellious elder who is unfit to legislate isn't considered "zaken mamreh" since he has no credibility, yet his audacity and disrespect to the rabbis is greater than the person who is fit to legislate and rebels.<ref>See [http://www.theyeshivaworld.com/news/headlines-breaking-stories/213379/women-in-tefillin-rav-hershel-shachter-slams-rabbis-permitting-women-to-wear-tefillin.html Rabbi Hershel Schachter's letter] regarding women wearing Tefillin</ref> | ||
* ''Melacha Occuring on its own'': Based on the Rambam's commentary on Gemara Shabbat, there is an argument to forbid setting up a process on Friday which will cause a melacha to initiate on Shabbat itself. This is relevant to [[#Setting Timers before Shabbat]] and also to [[#Sending Email on Friday]]. | * ''Melacha Occuring on its own'': Based on the Rambam's commentary on Gemara Shabbat, there is an argument to forbid setting up a process on Friday which will cause a melacha to initiate on Shabbat itself. This is relevant to [[#Setting Timers before Shabbat]] and also to [[#Sending Email on Friday]]. | ||
* ''Grama'': The grama is completely illusionary - immediately upon touching it sends signals to the phone and randomly it'll decide to respond, that's not grama at all. Internally, the | * ''Grama'': The grama<ref>Even if it is actually considered grama, grama is forbidden according to the Rama 334:22.</ref> is completely illusionary - immediately upon touching it sends signals to the phone and randomly it'll decide to respond, that's not grama at all. Internally, the input receivers and programming callbacks are triggered when the "soft keys" are pressed. Immediately, those signals and processes go into motion even though you might not see any visible result. Also, the entire idea of defining grama as a delay is very questionable. Rav Soloveitchik<ref>cited by Rav Schachter in Bikvei HaTzoan Siman 7</ref> holds that grama is only when something is completely disconnected physically and temporally from the initial action. However, if a delayed result is the product of a series of a chain reaction or a process, that is all considered your original action. Accordingly, this would be forbidden. | ||
* ''Eino Kayama'': The non-permanence is not a solution at all. 1) it is still asur m'derabbanan.<ref>Mishna (Shabbat 104b), Rambam (Shabbat 11:15), S"A 340:4</ref> 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. 3) The quality of the writing is permanent. Even though when you write it you know that you'll erase it soon or you set up a system which will erase it soon, the writing in it of itself is permanent if not erased afterwards. | * ''Eino Kayama'': The non-permanence is not a solution at all. 1) it is still asur m'derabbanan.<ref>Mishna (Shabbat 104b), Rambam (Shabbat 11:15), S"A 340:4</ref> 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. 3) The quality of the writing is permanent. Even though when you write it you know that you'll erase it soon or you set up a system which will erase it soon, the writing in it of itself is permanent if not erased afterwards. | ||
* ''Zilzul Shabbat'': The Gemara Sanhedrin 46a describes a case in which the supreme court in Yerushalayim condemned a person who rode a horse on Shabbat. Even though technically, riding a horse on Shabbat is only a rabbinic prohibition, it is considered a serious infraction upon the sanctity of Shabbat.<ref>Rambam (Sanhedrin 24:4) codifies this.</ref> According to Rav Moshe and many gedolim this would be considered zilzul Shabbat.<ref>Igrot Moshe OC 4:60</ref> The burden of proof is upon the one trying to deviate from the standard practice to show that this isn't zilzul.<ref>Mishna (Bava Kama 76a)</ref> | * ''Zilzul Shabbat'': The Gemara Sanhedrin 46a describes a case in which the supreme court in Yerushalayim condemned a person who rode a horse on Shabbat. Even though technically, riding a horse on Shabbat is only a rabbinic prohibition, it is considered a serious infraction upon the sanctity of Shabbat.<ref>Rambam (Sanhedrin 24:4) codifies this.</ref> According to Rav Moshe and many gedolim this would be considered zilzul Shabbat.<ref>Igrot Moshe OC 4:60</ref> The burden of proof is upon the one trying to deviate from the standard practice to show that this isn't zilzul.<ref>Mishna (Bava Kama 76a)</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> | * 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.” [http://www.yutorah.org/lectures/lecture.cfm/818766/Rabbi_Michael_Siev/Five_Minute_Halacha_-_The_Shabbos_App# Rabbi Michael Siev] from Yeshivat Lev HaTorah explained how that the App is halachically problematic.</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== | ||
