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Electricity on Shabbat: Difference between revisions

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Electricity on Shabbat (view source)

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==Reading by candle light versus light bulb==
==Reading by candle light versus light bulb==
# One isn’t allowed to read by a candle (wick in oil) on [[Shabbat]] because there is Gezerah that one will come to tilt the wick. <Ref> Mishna [[Shabbat]] 11a says that it’s forbidden to read by the light of a candle because one will come to tilt the wick. Rashi explains that if one tilts to wick (which is flickering) towards the oil so that it lights well, one will be violating [[Mavir]] (lighting a flame on [[Shabbat]], which includes adding fuel to a flame). S”A 275:1 quotes this as halacha. Kitzur S"A 80:1 agrees. </ref>
# One isn’t allowed to read by a candle (wick in oil) on [[Shabbat]] because there is Gezerah that one will come to tilt the wick. <Ref> Mishna [[Shabbat]] 11a says that it’s forbidden to read by the light of a candle because one will come to tilt the wick. Rashi explains that if one tilts to wick (which is flickering) towards the oil so that it lights well, one will be violating [[Mavir]] (lighting a flame on [[Shabbat]], which includes adding fuel to a flame). S”A 275:1 quotes this as halacha. Kitzur Shulchan Aruch 80:1 agrees. </ref>
# There is a dispute whether the Gezerah applies to a kerosene lamp. Thus, if one wants to read by a kerosene lamp on [[Shabbat]], one should make a recognizable sign that says “Today is [[Shabbat]]” to remind oneself no to fix the lamp on [[Shabbat]] in order to satisfy all opinions. <Ref> Bet Yosef 275:12 quotes a dispute between the Rif, Rosh, Tosfot and Rabbenu Chananel who permit checking cups by a kerosene candle because it produces a lot of light and there’s no concern one will tilt the wick against the Rambam 5:16 who forbids a kerosene candle based on a difference in versions of [[Shabbat]] 12b. S”A 275:12 rules stringently like the Rambam. However, Ramban ([[Shabbat]] 12b) explains that even those who permit a kerosene candle because it produces a lot of light are only lenient by checking cups for cleanliness, but to read by the light even the Rif and Rosh will forbid. Lechem HaPanim (Kitzur S”A 80:16), Misgeret Zahav (Kitzur S”A 80:1), and Sh”t Mekor Chaim O”C 6 write that a kerosene lamp is permitted because the flame doesn’t decrease and one can set it to give off as much light as one wants before [[Shabbat]] and so there’s no concern one will tilt the wick. Mishna Brurah (Buir Halach s.v. VeEin) writes that this leniency isn’t so clear, but one can rely on it to learn Torah, especially in a Bet Midrash. Mishna Brurah permits if one hangs a sign by the lamp that says “Today is [[Shabbat]] and it’s forbidden to light a fire” for a few reasons. Kaf HaChaim 275:13 argues that because one can increase the flame when necessary, it’s forbidden to read by a kerosene lamp. [Sh”t Ani Chomah O”C 19 asks on the Kaf HaChaim that the clearly when the Lechem HaPanim and Mekor Chaim permitted they knew that one could increase the flame but still permitted because one doesn’t usually increase the flame.] Yalkut Yosef (Kitzur S”A 275:2) rules like the Mishna Brurah. </ref>
# There is a dispute whether the Gezerah applies to a kerosene lamp. Thus, if one wants to read by a kerosene lamp on [[Shabbat]], one should make a recognizable sign that says “Today is [[Shabbat]]” to remind oneself no to fix the lamp on [[Shabbat]] in order to satisfy all opinions. <Ref> Bet Yosef 275:12 quotes a dispute between the Rif, Rosh, Tosfot and Rabbenu Chananel who permit checking cups by a kerosene candle because it produces a lot of light and there’s no concern one will tilt the wick against the Rambam 5:16 who forbids a kerosene candle based on a difference in versions of [[Shabbat]] 12b. S”A 275:12 rules stringently like the Rambam. However, Ramban ([[Shabbat]] 12b) explains that even those who permit a kerosene candle because it produces a lot of light are only lenient by checking cups for cleanliness, but to read by the light even the Rif and Rosh will forbid. Lechem HaPanim (Kitzur S”A 80:16), Misgeret Zahav (Kitzur S”A 80:1), and Sh”t Mekor Chaim O”C 6 write that a kerosene lamp is permitted because the flame doesn’t decrease and one can set it to give off as much light as one wants before [[Shabbat]] and so there’s no concern one will tilt the wick. Mishna Brurah (Buir Halach s.v. VeEin) writes that this leniency isn’t so clear, but one can rely on it to learn Torah, especially in a Bet Midrash. Mishna Brurah permits if one hangs a sign by the lamp that says “Today is [[Shabbat]] and it’s forbidden to light a fire” for a few reasons. Kaf HaChaim 275:13 argues that because one can increase the flame when necessary, it’s forbidden to read by a kerosene lamp. [Sh”t Ani Chomah O”C 19 asks on the Kaf HaChaim that the clearly when the Lechem HaPanim and Mekor Chaim permitted they knew that one could increase the flame but still permitted because one doesn’t usually increase the flame.] Yalkut Yosef (Kitzur S”A 275:2) rules like the Mishna Brurah. </ref>
# One is permitted to read by wax candles <Ref> Bach in name of Maharshal, Taz, and Magan Avraham (in cases of need) permit reading by a wax candle because there’s no Gezerah of tilting the wick. However, S”A 275:1 forbids reading by a wax candle because one will come to trim the wick and maybe extinguish it. Eliyah Rabba and Buir HaGra concur. The Mishna Brurah 275:4, however, permits reading by wax candles because nowadays the wax produces a clear flame and there is no issue that one will tilt or trim the wick. Similarly, Yalkut Yosef (Kitzur S”A 275:3) is lenient based on Rav Ovadyah’s later writing in Halichot Olam 3 (unlike his stringent ruling in Sh”t Yabia Omer 1:16:6-9 and Yalkut Yosef (first edition [[Shabbat]] vol 1 pg 317)). Kitzur S"A 80:1 writes that the minhag is to permit reading by a wax candle, however, one should put up a sign to remind oneself to trim the wick. </ref>
# One is permitted to read by wax candles <Ref> Bach in name of Maharshal, Taz, and Magan Avraham (in cases of need) permit reading by a wax candle because there’s no Gezerah of tilting the wick. However, S”A 275:1 forbids reading by a wax candle because one will come to trim the wick and maybe extinguish it. Eliyah Rabba and Buir HaGra concur. The Mishna Brurah 275:4, however, permits reading by wax candles because nowadays the wax produces a clear flame and there is no issue that one will tilt or trim the wick. Similarly, Yalkut Yosef (Kitzur S”A 275:3) is lenient based on Rav Ovadyah’s later writing in Halichot Olam 3 (unlike his stringent ruling in Sh”t Yabia Omer 1:16:6-9 and Yalkut Yosef (first edition [[Shabbat]] vol 1 pg 317)). Kitzur Shulchan Aruch 80:1 writes that the minhag is to permit reading by a wax candle, however, one should put up a sign to remind oneself to trim the wick. </ref>
# One is permitted to read by electric lights. <Ref> Sh"t Yechave Daat 3:20, Sh"t Rivivot Ephraim 1:222:27. <br />
# One is permitted to read by electric lights. <Ref> Sh"t Yechave Daat 3:20, Sh"t Rivivot Ephraim 1:222:27. <br />
* Sh”t Yacheve Daat 6:20 holds that even those who are strict by a kerosene lamp will allow an electric light because it produces a clear flame and gives off a lot of light [the leniency of a kerosene lamp, which produces a lot of light and the leniency of a wax candle, which produces a clear flame.] Additionally, he adds that we shouldn’t extend Chazal’s Gezerah of a oil and wick to electric lights because we aren’t allowed to make new Gezerah’s or add to preexisting ones (Magen Avraham 301:58). Thus, Sas Anochi (Kuntres Rach VeTov pg 78c) and Sh”t Yashkil LeAvdi O”C 2:9 who are strict by a kerosene lamp if it’s made of multiple candles, allow electric lights. Sh”t Yachave Daat also argues that electric lights are permitted because Chazal only forbad tilting a wick already in oil but permitted adding more oil [the same distinction is found in Sh”t Igrot Moshe O”C 93 concerning leaving food from before [[Shabbat]] on a gas flame.] On the other hand, Sh”t Shoel VeNishal 1:76 forbids reading even by electric lights based on a Hagahot Asheri ([[Shabbat]] 12b) who is uncertain about a wax candle even though there is no issue of tilting the wick and so too any lighting should be forbidden even though there is no issue of tilting (because of Lo Palug Rabanan, the Rabbis didn’t differentiate in their Gezerah’s). However Sh”t Yacheve Daat (in the footnote) argues that we shouldn’t forbid because of the Hagahot Asheri’s uncertainty as this is a matter of Derabanan (see there as there are some Achronim who say Safek Derabanan LeKula doesn’t apply to a Safek that we don’t know the halacha. Additionally Bnei Tzion 265:3 explains that the Hagahot Asheri was uncertain when a Gezerah doesn’t have any reason to apply whether it should be permissible or forbidden as the Rabbi’s extend their Gezerah to any case as in the case of a mirror that’s not sharp enough to cut hair ([[Shabbat]] 149a) as Rabbenu Moshe (quoted in Ran) rules. However, since in the case of [[Shabbat]] 149a, Rif, Rambam, and Rosh, S”A 302:13 permit mirrors that can’t cut, then, so too wax candles aren’t forbidden([[Getting_Dressed#cite_ref-3|Getting Dressed]]). </ref> This is true even if there is a dimmer on the light which controls the amount of light. <ref> Sh"t Yechave Daat 6:20 </ref>
* Sh”t Yacheve Daat 6:20 holds that even those who are strict by a kerosene lamp will allow an electric light because it produces a clear flame and gives off a lot of light [the leniency of a kerosene lamp, which produces a lot of light and the leniency of a wax candle, which produces a clear flame.] Additionally, he adds that we shouldn’t extend Chazal’s Gezerah of a oil and wick to electric lights because we aren’t allowed to make new Gezerah’s or add to preexisting ones (Magen Avraham 301:58). Thus, Sas Anochi (Kuntres Rach VeTov pg 78c) and Sh”t Yashkil LeAvdi O”C 2:9 who are strict by a kerosene lamp if it’s made of multiple candles, allow electric lights. Sh”t Yachave Daat also argues that electric lights are permitted because Chazal only forbad tilting a wick already in oil but permitted adding more oil [the same distinction is found in Sh”t Igrot Moshe O”C 93 concerning leaving food from before [[Shabbat]] on a gas flame.] On the other hand, Sh”t Shoel VeNishal 1:76 forbids reading even by electric lights based on a Hagahot Asheri ([[Shabbat]] 12b) who is uncertain about a wax candle even though there is no issue of tilting the wick and so too any lighting should be forbidden even though there is no issue of tilting (because of Lo Palug Rabanan, the Rabbis didn’t differentiate in their Gezerah’s). However Sh”t Yacheve Daat (in the footnote) argues that we shouldn’t forbid because of the Hagahot Asheri’s uncertainty as this is a matter of Derabanan (see there as there are some Achronim who say Safek Derabanan LeKula doesn’t apply to a Safek that we don’t know the halacha. Additionally Bnei Tzion 265:3 explains that the Hagahot Asheri was uncertain when a Gezerah doesn’t have any reason to apply whether it should be permissible or forbidden as the Rabbi’s extend their Gezerah to any case as in the case of a mirror that’s not sharp enough to cut hair ([[Shabbat]] 149a) as Rabbenu Moshe (quoted in Ran) rules. However, since in the case of [[Shabbat]] 149a, Rif, Rambam, and Rosh, S”A 302:13 permit mirrors that can’t cut, then, so too wax candles aren’t forbidden([[Getting_Dressed#cite_ref-3|Getting Dressed]]). </ref> This is true even if there is a dimmer on the light which controls the amount of light. <ref> Sh"t Yechave Daat 6:20 </ref>
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* ''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>
* ''[[Grama]]'': Having the app respond randomly in a delayed fashion is not permitted because of grama: 1) 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 input receivers  and programming callbacks are triggered when the [https://en.wikipedia.org/wiki/Soft_key "soft keys"] are pressed. Immediately, those signals and processes go into motion even though you might not see any visible result.<ref>[http://www.yutorah.org/lectures/lecture.cfm/818766/Rabbi_Michael_Siev/Five_Minute_Halacha_-_The_Shabbos_App# Rabbi Michael Siev] and [http://www.srugim.co.il/91536-%D7%90%D7%9E%D7%99%D7%AA%D7%99-%D7%90%D7%A4%D7%9C%D7%99%D7%A7%D7%A6%D7%99%D7%94-%D7%9C%D7%A9%D7%99%D7%9E%D7%95%D7%A9-%D7%91%D7%A1%D7%9E%D7%A8%D7%98%D7%A4%D7%95%D7%9F-%D7%91%D7%A9%D7%91%D7%AA Rabbi Yitzchak Rosen] from tzomet present this argument against the Shabbos App; the process is set in motion immediately even if the response is delayed. See details about touchscreen technology on [https://en.wikipedia.org/wiki/Touchscreen#Technologies wikipedia].</ref> 2) 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.<ref>See [http://www.cross-currents.com/archives/2014/10/06/whats-shabbos-app/ Rabbi Yitzchak Adlerstein's] argument against the Shabbos App which is similar to this approach in not defining grama as a delayed reaction. </ref> 3) Even if it is actually considered grama, grama is forbidden according to the Rama 334:22.
* ''[[Grama]]'': Having the app respond randomly in a delayed fashion is not permitted because of grama: 1) 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 input receivers  and programming callbacks are triggered when the [https://en.wikipedia.org/wiki/Soft_key "soft keys"] are pressed. Immediately, those signals and processes go into motion even though you might not see any visible result.<ref>[http://www.yutorah.org/lectures/lecture.cfm/818766/Rabbi_Michael_Siev/Five_Minute_Halacha_-_The_Shabbos_App# Rabbi Michael Siev] and [http://www.srugim.co.il/91536-%D7%90%D7%9E%D7%99%D7%AA%D7%99-%D7%90%D7%A4%D7%9C%D7%99%D7%A7%D7%A6%D7%99%D7%94-%D7%9C%D7%A9%D7%99%D7%9E%D7%95%D7%A9-%D7%91%D7%A1%D7%9E%D7%A8%D7%98%D7%A4%D7%95%D7%9F-%D7%91%D7%A9%D7%91%D7%AA Rabbi Yitzchak Rosen] from tzomet present this argument against the Shabbos App; the process is set in motion immediately even if the response is delayed. See details about touchscreen technology on [https://en.wikipedia.org/wiki/Touchscreen#Technologies wikipedia].</ref> 2) 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.<ref>See [http://www.cross-currents.com/archives/2014/10/06/whats-shabbos-app/ Rabbi Yitzchak Adlerstein's] argument against the Shabbos App which is similar to this approach in not defining grama as a delayed reaction. </ref> 3) Even if it is actually considered grama, grama is forbidden according to the Rama 334:22.
* ''Eino Kayama'': Having the data erased hourly is not a reason to permit writing on smartphone. 1) Writing in a non-permanent fashion 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.<ref>Rav Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/799655/Rabbi_Hershel_Schachter/Shiur_#28_-_Shabbos_-_Boneh,_Koseiv Gemara Shabbat Shiur #28 (min 32-3)]) explained that every writing in the world is temporary. Rather the Mishna considers anything that doesn't last as long as a person would normally need it for to be temporary. However, a camera system which is deleted after some time is considered permanent since it serves the intended purpose by being recorded and kept for as long as it is was necessary. He added that this is reasonable since this is how the industry makes such camera's and doesn't consider the recording to be flawed in that it doesn't last forever.</ref> 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.<ref>Avnei Nezer OC 180</ref>
* ''Eino Kayama'': Having the data erased hourly is not a reason to permit writing on smartphone. 1) Writing in a non-permanent fashion is still asur m'derabbanan.<ref>Mishna (Shabbat 104b), Rambam (Shabbat 11:15), Shulchan Aruch 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.<ref>Rav Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/799655/Rabbi_Hershel_Schachter/Shiur_#28_-_Shabbos_-_Boneh,_Koseiv Gemara Shabbat Shiur #28 (min 32-3)]) explained that every writing in the world is temporary. Rather the Mishna considers anything that doesn't last as long as a person would normally need it for to be temporary. However, a camera system which is deleted after some time is considered permanent since it serves the intended purpose by being recorded and kept for as long as it is was necessary. He added that this is reasonable since this is how the industry makes such camera's and doesn't consider the recording to be flawed in that it doesn't last forever.</ref> 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.<ref>Avnei Nezer OC 180</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>
* ''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.<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. Besides the issues above, he adds that the display changing is an issue.</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 this 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.<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. Besides the issues above, he adds that the display changing is an issue.</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 this 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>
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