Electricity on Shabbat: Difference between revisions

* Lastly, Chelkat Yaakov O”C 76 argues that while it may be a psik reisha, perhaps it is not considered grama since this is the intended normal way it is used. Therefore, he rules that one may only open the door when the motor already is running. Minchat Yitzchak 2:16 and 3:24, Az Nidberu 2:36, Sh"t Igrot Moshe 2:68, 4:74, and Mishnat Rabbi Aharon 1:4 agree.  

* Shemirat [[Shabbat]] KeHilchata 10:12, Orchot [[Shabbat]] (vol 3 p. 62), and The [[Shabbos]] Home (p. 482) quote the two approaches but do not give a final ruling. Shemirat [[Shabbat]] Kehilchata (10:12) recommends setting the refrigerator to a timer.  

* See [http://www.zomet.org.il/Eng/?CategoryID=253&ArticleID=143 Zomet.org] or [http://www.star-k.org/kashrus/kk-cooling-keepcool.htm star-k.org] for details on other problems with refrigerators. </ref> If one forgot to disable the light he is permitted to ask a gentile to open or close the refrigerator for him. <ref> Yalkut Yosef Chelek 4 [[Shabbat]] 5 page 229, Iggerot Moshe OC 2:68, and Shemirat [[Shabbat]] Kehilchatah 3:31. The aforementioned poskim all reject the opinion of the Aruch either because psik reishe dilo nicha leih is not permitted and they also argue that it is nicha leih because had it not been [[shabbat]] one would certainly want the light to help him see (see minchat shlomo page 91), and say that one should get a gentile to do it for him. [http://www.daat.ac.il/DAAT/english/journal/broyde_1.htm Rabbi Broyde and Rabbi Jachter] permit even asking a Jew who doesn't know that the light will turn on as this would fall under the category of mitasek. Iggerot Moshe OC 2:68 and Shemirat [[Shabbat]] Kehilchitah 31:1 also permit hinting to the gentile to disable the light so that the refrigerator could be used for the remainder of [[shabbat]], but not telling him directly. </ref>

===Security Cameras===

# Many poskim permit walking in an area where there surveillance cameras will capture a person’s image as long as he does not intend to be recorded. <Ref>

==The Shabbos App==

[[Image:Shabbos_App.png|200px|right]]

* ''[[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), 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>

==Electric Sensors==