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Electricity on Shabbat: Difference between revisions

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* 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>
* 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>
===Changing an Existing Current===
# In a theoretical discussion, according to those poskim who hold that closing a circuit is a Biblical violation of Boneh or Makeh Bpatish, changing a current could be a Biblical violation of Shabbat and is certainly forbidden.<ref>Kedushat Hashabbat pp. 22-23 quotes Rav Elyashiv as explaining that according to the Chazon Ish it would still be a Biblical violation of Shabbat to change the current since the change creates something new. He explained that it isn't a physical building and an addition to the building that we're discussing, rather it is an abstract type of building that is created when a useful circuit is closed and the same is created when the current is changed. Rav Asher Weiss in Minchat Asher 1:32 who agrees with the Chazon Ish that it is considered Makeh Bpatish to close a circuit is concerned for the prohibition of Makeh Bpatish when changing the current.</ref>
# However, according to Rav Shmelkes and Rav Shlomo Zalman Auerbach, who believe that the issue with closing a circuit is a rabbinic one of introducing a new feature into the wire, there is no technical issue with changing the amount of energy in a circuit.<ref>Minchat Shlomo 1:9. One precedent for such an approach is found in the Maharil (Etrog no. 15). He explained that if a person has an Etrog that he took out of a wool cloth on Yom Tov he can return it back to the wool even though it’ll become scented on Yom Tov because of its contact with the Etrog since the wool was already scented beforehand. It is only molid to introduce a smell but not to increase more of what is already existent. This is quoted by the Magen Avraham 511:11 and clarified further by the Shulchan Aruch Harav 511:7.</ref> Yet, some argue that even according to Rav Shmelkes's approach changing a current should be forbidden.<ref>Kedushat Hashabbat pp. 22-23 quotes Rav Elyashiv as explaining that changing a current is forbidden even according to the Beit Yitzchak. Introducing electricity in a wire isn't comparable with scent in a clothing since an increase of scent is an addition of quantity but more electricity is a qualitative addition and forbidden because of molid.</ref>
==Using Electric Appliances==
==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>
# According to many poskim it is Biblically forbidden to turn on an oven or warming plate. <ref>Menuchat Ahava 24:3 </ref>