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Electricity on Shabbat: Difference between revisions
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# It is forbidden to speak into a tape recorder even if the recorder was turned on before [[Shabbat]]. <ref>Menuchat Ahava 24:13, Yechave Da'at 2:57. Igrot Moshe OC 3:55 forbade recording a shiur on Shabbat or the like since speaking into it might cause the voltage to increase in the circuit and also it might be considered molid to have something new introduced into the memory of the recorder.</ref> | # It is forbidden to speak into a tape recorder even if the recorder was turned on before [[Shabbat]]. <ref>Menuchat Ahava 24:13, Yechave Da'at 2:57. Igrot Moshe OC 3:55 forbade recording a shiur on Shabbat or the like since speaking into it might cause the voltage to increase in the circuit and also it might be considered molid to have something new introduced into the memory of the recorder.</ref> | ||
===Electric Blanket=== | ===Electric Blanket=== | ||
# It is permitted to use an electric blanket on [[shabbat]], provided one does not move the knob that adjusts it. It is proper to place scotch tape on top of the knob in order to prevent oneself from accidentally adjusting the blanket on [[shabbat]]. <ref> Igrot Moshe 3 | # It is permitted to use an electric blanket on [[shabbat]], provided one does not move the knob that adjusts it. It is proper to place scotch tape on top of the knob in order to prevent oneself from accidentally adjusting the blanket on [[shabbat]]. <ref> Igrot Moshe 3:50, Menuchat Ahava 1:24:37, Yechave Da'at 2:49 </ref> Note this only applies to the older electric blankets that work when plugged in but not ones which are responsive to sensing a person's presence are forbidden. | ||
===Automatic Doors, Doorbells, and Door Chimes=== | ===Automatic Doors, Doorbells, and Door Chimes=== | ||
# It is forbidden to enter an automatic electric door which opens with a motion sensor unless there is a need to enter a hospital with an electric door for the needs of a patient who is in a life threatening situation. <ref>Shemirat Shabbat Khilchata 40:19</ref> | # It is forbidden to enter an automatic electric door which opens with a motion sensor unless there is a need to enter a hospital with an electric door for the needs of a patient who is in a life threatening situation. <ref>Shemirat Shabbat Khilchata 40:19</ref> | ||
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* 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. | * 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. | * 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. | ||
* [http://www.yutorah.org/lectures/lecture.cfm/742318/Rabbi_Mordechai_I_Willig/Halacha_Engages_Modernity_-_Part_8_-_Electrical_Appliances_(Part_1) Rabbi Willig (min 33-35)] says that using a water fountain on [[Shabbat]] depends on how long it takes for the motor to turn on. He mentions that one shouldn't use a water fountain which clearly will have the motor go on with a single regular use. However, he did not say this as a definitive ruling but in passing. | * [http://www.yutorah.org/lectures/lecture.cfm/742318/Rabbi_Mordechai_I_Willig/Halacha_Engages_Modernity_-_Part_8_-_Electrical_Appliances_(Part_1) Rabbi Willig (min 33-35)] says that using a water fountain on [[Shabbat]] depends on how long it takes for the motor to turn on. He mentions that one shouldn't use a water fountain which clearly will have the motor go on with a single regular use. However, he did not say this as a definitive ruling but in passing. Note that this wouldn't apply to an electric water fountain that triggers a circuit. See [https://www.yutorah.org/lectures/lecture.cfm/924745/Rabbi%20Ike%20Sultan/Using%20YU%20Water%20Fountains%20on%20Shabbos R' Sultan's note about water fountains at YU]. | ||
* 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> | * 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> | |||
# If the light is left on and one finds a way to open the refrigerator the food inside isn't mutkzeh.<ref>Shemirat Shabbat Kehilchata ch. 10 fnt. 44 explains that it isn't muktzeh since turning on the light is merely an impediment (Magen Avraham 518:14 from Ran and Rashba Beitzah 31b) and also there are permitted ways to get a refrigerator to open a refrigerator with a light on.</ref> | |||
===Security Cameras=== | ===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> | # 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> | ||
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* Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, p. 335) quotes Kedushat HaShabbat (Rabbi Moshe Harari p. 79) who says that if there’s no other bathroom available other than one which has toilets that automatically flush when one moves away, one may use the toilet because of Kavod HaBriyot. | * Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, p. 335) quotes Kedushat HaShabbat (Rabbi Moshe Harari p. 79) who says that if there’s no other bathroom available other than one which has toilets that automatically flush when one moves away, one may use the toilet because of Kavod HaBriyot. | ||
* Rabbi Yisrael Belsky in Shulchan HaLevi 7:7 permits using this type of bathroom if there is no other bathroom available, but if there’s another option, he forbids using the electrical toilet. Rabbi Aryeh Lebowitz ([http://www.yutorah.org/lectures/lecture.cfm/761805/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Using_Automatic_Bathrooms_on_Shabbos “Using Automatic Bathrooms on Shabbos”]) quotes Rav Belsky as saying that kavod habriyot would not be a leniency in order to wash one’s hands with an automatic sink. </ref> | * Rabbi Yisrael Belsky in Shulchan HaLevi 7:7 permits using this type of bathroom if there is no other bathroom available, but if there’s another option, he forbids using the electrical toilet. Rabbi Aryeh Lebowitz ([http://www.yutorah.org/lectures/lecture.cfm/761805/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Using_Automatic_Bathrooms_on_Shabbos “Using Automatic Bathrooms on Shabbos”]) quotes Rav Belsky as saying that kavod habriyot would not be a leniency in order to wash one’s hands with an automatic sink. </ref> | ||
===Alarm Systems=== | |||
# If someone has a grama system (for example [http://www.zomet.org.il/eng/?CategoryID=251&ArticleID=115 Zomet's grama alarm]) set up so that when the door is closed a mechanism will close an alarm system after some time, according to some poskim it is permitted to use it for a significant need.<ref>Minchat Shlomo 2:60:20</ref> | # If someone has a grama system (for example [http://www.zomet.org.il/eng/?CategoryID=251&ArticleID=115 Zomet's grama alarm]) set up so that when the door is closed a mechanism will close an alarm system after some time, according to some poskim it is permitted to use it for a significant need.<ref>Minchat Shlomo 2:60:20</ref> | ||
===Motion Sensor Lights=== | ===Motion Sensor Lights=== | ||
# Some poskim permit walking in an area where a motion sensor will turn on a light provided that one does not intend to turn on the light if there’s no other way to walk. <Ref> | # Some poskim permit walking in an area where a motion sensor will turn on a light provided that one does not intend to turn on the light if there’s no other way to walk. <Ref> | ||
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Since the dishwasher doesn't function if it isn't closed it may not be used. It is also forbidden to illegally get a mechanic who will break the dishwasher so that it starts even if the door isn't closed.</ref> | Since the dishwasher doesn't function if it isn't closed it may not be used. It is also forbidden to illegally get a mechanic who will break the dishwasher so that it starts even if the door isn't closed.</ref> | ||
===Watches=== | ===Watches=== | ||
# Most poskim are lenient to allow wearing an automatically winding watch if it is still running.<ref>Yabia Omer OC 6:35 writes that according to his opinion that as long as the watch is still running then it is certainly permitted to wear a watch that self-winds while it is still running. He adds that even those who hold that it is forbidden should agree with the automatic watch since it is a pesik reisha dlo nicha leh on a derabbanan. Additionally, it could be a shinuy and also derech levisha (Rav Poalim 1:26). Chelkat Yakov 1:75, Tzitz Eliezer 9:20, Shemirat Shabbat Khilchata ch. 28 fnt. 57, and [http://www.dailyhalacha.com/m/halacha.aspx?id=750 Rabbi Mansour] agree that an automatic watch is permitted. Shemirat Shabbat Kehilchata quotes Rav Shlomo Zalman who was lenient since fundamentally when the watch is still running it isn't fixing to wind it especially in that it is "fixed" with the simple action of just swinging one's hand. Tzitz Eliezer's reason is that many permit winding the watch while it is still running and here it is a dvar sheino mitchaven and a shinuy. Az Nidbaru 2:39 says it is forbidden. </ref> | # Most poskim are lenient to allow wearing an automatically winding watch if it is still running.<ref>Yabia Omer OC 6:35 writes that according to his opinion that as long as the watch is still running then it is certainly permitted to wear a watch that self-winds while it is still running. He adds that even those who hold that it is forbidden should agree with the automatic watch since it is a pesik reisha dlo nicha leh on a derabbanan. Additionally, it could be a shinuy and also derech levisha (Rav Poalim 1:26). Shaalei Tziyon 11, Chelkat Yakov 1:75, Tzitz Eliezer 9:20, Shemirat Shabbat Khilchata ch. 28 fnt. 57, and [http://www.dailyhalacha.com/m/halacha.aspx?id=750 Rabbi Mansour] agree that an automatic watch is permitted. Shemirat Shabbat Kehilchata quotes Rav Shlomo Zalman who was lenient since fundamentally when the watch is still running it isn't fixing to wind it especially in that it is "fixed" with the simple action of just swinging one's hand. Tzitz Eliezer's reason is that many permit winding the watch while it is still running and here it is a dvar sheino mitchaven and a shinuy. Az Nidbaru 2:39 says it is forbidden. </ref> | ||
# According to many poskim the same is true of an electric automatic watch that it may be worn on Shabbat.<ref>The reasons for the mechanical self-winding watch seem to apply to the electric recharging watch as well. See above. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=en&pageid=4&cat=7&newsletter=1027&article=3894 Rabbi Daniel Mann on eretzhemdah.org] holds that it is permissible to wear the kinetic watch on Shabbat since the transfer of mechanic energy to electrical energy in a battery back into mechanical energy doesn’t create any circuit and is permitted. Additionally, it is similar to some of the arguments made about the automatic watch (that it is a pesik reisha, shinuy, derech levisha). [http://dinonline.org/2014/09/07/wearing-kinetic-watch-on-shabbos/ Rabbi Pfeffer on dinonline.org], [http://shut.moreshet.co.il/shut2.asp?id=9698 Rabbi Yisrael Rozen], and [http://www.yeshiva.co/ask/?id=4064 Rabbi Li’or on yeshiva.co] agree.</ref> However, some hold that it is forbidden to wear an electric automatic watch or solar powered watch on Shabbat.<ref> Orchot Shabbat v. 3 26:50 concludes that it is forbidden since one's movements cause the electric charge to cause the watch to function. He also forbids a solar watch. [http://revach.net/ask/article.php?id=1509 Rabbi Moncharsh on revach.net] holds that it is forbidden to wear an electric automatic watch on Shabbat.</ref> | # According to many poskim the same is true of an electric automatic watch that it may be worn on Shabbat.<ref>The reasons for the mechanical self-winding watch seem to apply to the electric recharging watch as well. See above. [http://www.eretzhemdah.org/newsletterArticle.asp?lang=en&pageid=4&cat=7&newsletter=1027&article=3894 Rabbi Daniel Mann on eretzhemdah.org] holds that it is permissible to wear the kinetic watch on Shabbat since the transfer of mechanic energy to electrical energy in a battery back into mechanical energy doesn’t create any circuit and is permitted. Additionally, it is similar to some of the arguments made about the automatic watch (that it is a pesik reisha, shinuy, derech levisha). [http://dinonline.org/2014/09/07/wearing-kinetic-watch-on-shabbos/ Rabbi Pfeffer on dinonline.org], [http://shut.moreshet.co.il/shut2.asp?id=9698 Rabbi Yisrael Rozen], and [http://www.yeshiva.co/ask/?id=4064 Rabbi Li’or on yeshiva.co] agree.</ref> However, some hold that it is forbidden to wear an electric automatic watch or solar powered watch on Shabbat.<ref> Orchot Shabbat v. 3 26:50 concludes that it is forbidden since one's movements cause the electric charge to cause the watch to function. He also forbids a solar watch. [http://revach.net/ask/article.php?id=1509 Rabbi Moncharsh on revach.net] holds that it is forbidden to wear an electric automatic watch on Shabbat.</ref> | ||
# Winding a watch that stopped on Shabbat is forbidden. <ref>Chayei Adam 114:19 writes that it is Biblically forbidden to wind a watch on Shabbat since it is metaken like Eruvin 103a which says if harp string snaps it is a melacha to fix it. The Tiferet Yisrael in Kalkelet Hashabbat no. 38 argues that it isn’t a Biblical prohibition since tying a string on the harp is assembling parts of a instrument but when winding a watch there are no parts being attached. Chazon Ish also asks this but answers that the opinion of the Chayei Adam was that creating a functional unit is considered Boneh even if it isn’t the assemblance of units in a permanent way. In conclusion some hold that winding a stopped watch is a Biblical prohibition and others hold it is only rabbinic but either way it is forbidden. That is the conclusion of the Mishna Brurah 338:15 and Yabia Omer OC 6:35.</ref> | # Winding a watch that stopped on Shabbat is forbidden. <ref>Chayei Adam 114:19 writes that it is Biblically forbidden to wind a watch on Shabbat since it is metaken like Eruvin 103a which says if harp string snaps it is a melacha to fix it. The Tiferet Yisrael in Kalkelet Hashabbat no. 38 argues that it isn’t a Biblical prohibition since tying a string on the harp is assembling parts of a instrument but when winding a watch there are no parts being attached. Chazon Ish also asks this but answers that the opinion of the Chayei Adam was that creating a functional unit is considered Boneh even if it isn’t the assemblance of units in a permanent way. In conclusion some hold that winding a stopped watch is a Biblical prohibition and others hold it is only rabbinic but either way it is forbidden. That is the conclusion of the Mishna Brurah 338:15 and Yabia Omer OC 6:35.</ref> | ||
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# One may set an alarm clock before [[Shabbat]] even though it will make noise on [[Shabbat]]. <ref>The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 2, pg 537) and Sh"t Maharshag YD 1:7(2) permit. However, Sh"t Igrot Moshe 4:70(4) only permits if it is not heard outside his personal room. See Shemirat [[Shabbat]] KeHilchata 28:29 (and 28:30 in new edition) who permits before [[Shabbat]] for mitzvah purposes setting a mechanical alarm clock that involves removing a pin (see there). </ref> See [[Making music on Shabbat]]. | # One may set an alarm clock before [[Shabbat]] even though it will make noise on [[Shabbat]]. <ref>The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 2, pg 537) and Sh"t Maharshag YD 1:7(2) permit. However, Sh"t Igrot Moshe 4:70(4) only permits if it is not heard outside his personal room. See Shemirat [[Shabbat]] KeHilchata 28:29 (and 28:30 in new edition) who permits before [[Shabbat]] for mitzvah purposes setting a mechanical alarm clock that involves removing a pin (see there). </ref> See [[Making music on Shabbat]]. | ||
# Some forbid leaving a digital photo frame which presents a slideshow of pictures set from before [[Shabbat]] to continue during [[Shabbat]]. <ref>[http://www.ou.org/webcast_kosher Rav Hershel Schachter] (OU Kosher Webcast, 2011, min 16-8) </ref> | # Some forbid leaving a digital photo frame which presents a slideshow of pictures set from before [[Shabbat]] to continue during [[Shabbat]]. <ref>[http://www.ou.org/webcast_kosher Rav Hershel Schachter] (OU Kosher Webcast, 2011, min 16-8) </ref> | ||
# It is forbidden to leave a bread machine on a delayed start timer to bake fresh bread on Shabbat because even if one does so the bread will be muktzeh.<ref>Divrei Dovid 4:21 explains that fresh bread cooked on Shabbat is muktzeh since the flour during ben hashemashot wasn't edible. He explains that it isn't considered gamru biyadey adam since 1) Since it wasn't baked before Shabbat it is considered like it was totally rejected (dachinhu byadayim). 2) It didn't start during ben hashemashot. 3) Nolad is more serious than other muktzeh.</ref> | |||
# Some say that one should not leave one's website open and available for people to use on Shabbat and it is more serious than Lifnei Iver or Shevitat Kelim since Jews are doing melacha with your property.<ref>Rav Elyashiv cited by Kedushat HaShabbat (R' Moshe Harari pp. 98-101). See also [https://www.hebrewbooks.org/52532 Meishiv Mishpat 1:1].</ref> | |||
==Sending Email on Friday== | ==Sending Email on Friday== | ||
# Strictly speaking it is permissible to send an email on Friday afternoon from America to Israel when it is already [[Shabbat]] in Israel or on Saturday night from New York to California where it still is [[Shabbat]] but it's praiseworthy to avoid it. <ref> [http://www.ou.org/webcast_kosher Rav Hershel Schachter] (OU Kosher Webcast, 2011, min 9-13) ruled that strictly speaking it's permissible but it's praiseworthy to avoid it. </ref>However, one may not send | # Strictly speaking it is permissible to send an email on Friday afternoon from America to Israel when it is already [[Shabbat]] in Israel or on Saturday night from New York to California where it still is [[Shabbat]] but it's praiseworthy to avoid it. <ref> [http://www.ou.org/webcast_kosher Rav Hershel Schachter] (OU Kosher Webcast, 2011, min 9-13) ruled that strictly speaking it's permissible but it's praiseworthy to avoid it.</ref> | ||
# However, one may not send an email to a non-observant Jew who may look at it on [[Shabbat]].<ref>Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, vol 1, pg 170-1) writes that it's permissible unless one is sending the email to a non-observant Jew who may look at it on [[Shabbat]] in which case it's forbidden because one will be encouraging violation of [[Shabbat]]. </ref> | |||
# It is permitted to send a fax from Israel to America when it is no longer Shabbat in Israel.<ref>Yalkut Yosef Shabbat 5752 v. 2 p. 243 307:3:9 is lenient to send a fax from Israel to America after Shabbat in Israel unless he is sending it to a non-observant Jew who will move the paper on Shabbat or read something that he's not supposed to read on Shabbat.</ref> | |||
==Reading by candle light versus light bulb== | ==Reading by candle light versus light bulb== | ||
