Electricity on Shabbat: Difference between revisions
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→Electricity on Shabbat
(→Using a light bulb for Shabbat Candles and Havdala: There were many issues with this section, including a line that the concencus opinion is that halacha views "electricity" as fire (as opposed to incandescent bulbs specifically). It also equated havdala lighting with candle lighting, when there's more reason to be meikil with fluorescent light bulbs by candle lighting. It still needs some cleaning up. Also the footnote in 70 is very vague, and I couldn't find the line in the tzitz eliezer.) |
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*There's is a lengthy discussion about which melacha is involved when using electricity. One suggestion is that it is a violation of [[Mavir]] ([[Lighting a fire]]). See a very interesting comparison of Rav Henkin (Edut LeYisrael p. 151) who seems to compare an electric current to movement of electrons when a person starts to walk or hits a piece of metal and says that’s not called a fire unless the fire is visible. Rabbi Yitzchak Schmelkes Beit Yitzchak Hashmatot to YD 2:31, says that completing a circuit constitutes a rabbinic violation of [[molid]]. In Beitza 23a the gemara prohibits one from adding scent to a garment because of [[molid]]. Similarly, the Beit Yitzchak argues, introducing electricity into a device is [[molid]]. | *There's is a lengthy discussion about which melacha is involved when using electricity. One suggestion is that it is a violation of [[Mavir]] ([[Lighting a fire]]). See a very interesting comparison of Rav Henkin (Edut LeYisrael p. 151) who seems to compare an electric current to movement of electrons when a person starts to walk or hits a piece of metal and says that’s not called a fire unless the fire is visible. Rabbi Yitzchak Schmelkes Beit Yitzchak Hashmatot to YD 2:31, says that completing a circuit constitutes a rabbinic violation of [[molid]]. In Beitza 23a the gemara prohibits one from adding scent to a garment because of [[molid]]. Similarly, the Beit Yitzchak argues, introducing electricity into a device is [[molid]]. | ||
*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. | ||
* [https://www.yutorah.org/sidebar/lecture.cfm/857702/rabbi-hershel-schachter/highlights-of-melachos-shabbos-ii/ Rav Hershel Schachter (Hilchot Shabbat Part 2, min 40)] explains that using electricity on Shabbat is a violation of [[Makeh Bpatish]], completing a utensil, on a rabbinic level. He compared it to the Ran (on Rif Shabbat 61a) and Pri Megadim M"Z 336:10 say that fixing a clogged pipe is Makeh Bpatish rabbinically (see Ketubot 60a).</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> | ||
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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. | ||
*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> | *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 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> | #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> | ||
===Water Coolers and Water Fountains=== | |||
[[File:Water Cooler.jpg|100px|right]] | |||
# A water fountain that is mechanically operated and the button itself isn't electric may be used on Shabbat as long as the motor for the compressor to cool the water isn't triggered when one is using it. The amount of water one can remove in one time without triggering the motor depends on the water fountain.<ref>[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. Regarding Rav Schachter's opinion, 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].</ref> | |||
# A water cooler is essentially similar to a refrigerator. If the water is only cooled at certain intervals when the water becomes warm it is permitted to be used. If the water is cooled immediately upon pressing the button it is forbidden.<ref>[https://revach.net/ask/article.php?id=173 revach.net], [https://dinonline.org/2010/05/03/water-cooler-on-shabbos/ dinonline.com], [https://www.zomet.org.il/eng/?CategoryID=250&ArticleID=102]. Zomet also offers a product to </ref> | |||
===Security Cameras=== | ===Security Cameras=== | ||
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===Motion Sensor Toilets=== | ===Motion Sensor Toilets=== | ||
#Many poskim permit using an electrical automatic toilet if no other toilet is available. <ref>*Rabbi Josh Flug ([http://www.yutorah.org/togo/sukkot/articles/Sukkot_To-Go_-_5770_Rabbi_Flug.pdf Sukkot To Go 5770], p. 27) writes that it is certainly permissible to use a toilet with an automatic flusher if no other restroom is available because most assume that using electricity is prohibited only d’rabanan and therefore is permitted for kavod habriyot. He says that perhaps it is even permitted if going to the non-automated toilets is inconvenient, since it may be a psik reisha d’o nicha lei on a issur d’rabanan. | #Many poskim permit using an electrical automatic toilet if no other toilet is available. <ref>*Rabbi Josh Flug ([http://www.yutorah.org/togo/sukkot/articles/Sukkot_To-Go_-_5770_Rabbi_Flug.pdf Sukkot To Go 5770], p. 27) writes that it is certainly permissible to use a toilet with an automatic flusher if no other restroom is available because most assume that using electricity is prohibited only d’rabanan and therefore is permitted for [[kavod habriyot]]. He says that perhaps it is even permitted if going to the non-automated toilets is inconvenient, since it may be a psik reisha d’o nicha lei on a issur d’rabanan. | ||
*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> | ||
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*Rav Ovadyah Yosef (Yalkut Yosef [[Shabbat]] vol 1 pg 188, Yabia Omer OC 2:17) agrees that one can make a bracha on it but emphasizes that it's a last option and that preferably one should have a designation that the bulb is for [[Shabbat]] candles. | *Rav Ovadyah Yosef (Yalkut Yosef [[Shabbat]] vol 1 pg 188, Yabia Omer OC 2:17) agrees that one can make a bracha on it but emphasizes that it's a last option and that preferably one should have a designation that the bulb is for [[Shabbat]] candles. | ||
*Rav Shlomo Zalman (Shemirat Shabbat Kehilchata (ch. 43 fnt. 22) held that using an electric bulb plugged into the wall is questionable since the fuel to keep it lit on Shabbat wasn't present at the time of the lighting. Rav Moshe Feinstein (quoted by Rabbi Tendler in Moreshet Moshe v. 2 p. 51) agreed with this concern.</ref> There is a discussion whether one would be able to make a blessing on a fluorescent or LED lightbulb. Although these bulb do not have the halachic status of a fire, some argue that a halachic fire is not needed for Shabbat candles, and that anything that produces light is sufficient.<ref>Rav Hershel Schachter (“Lighting [[Shabbos]] Candles,” min 36-7) holds that while one may light an incandescent bulb with a bracha, one may not light a fluorescent or neon bulb with a bracha. This opinion is repeated in [http://www.yutorah.org/lectures/lecture.cfm/839951/Rabbi_Hershel_Schachter/Jewish_Heritage_Tour_of_Hungary_Part_10_of_10 this shiur on yutorah.org]. [https://www.torahanytime.com/#/lectures?v=63110 Rav Yitzchak Yosef (Motzei Shabbat Parshat Chukat 5778 min 38)] | *Rav Shlomo Zalman (Shemirat Shabbat Kehilchata (ch. 43 fnt. 22) held that using an electric bulb plugged into the wall is questionable since the fuel to keep it lit on Shabbat wasn't present at the time of the lighting. Rav Moshe Feinstein (quoted by Rabbi Tendler in Moreshet Moshe v. 2 p. 51) agreed with this concern.</ref> There is a discussion whether one would be able to make a blessing on a fluorescent or LED lightbulb. Although these bulb do not have the halachic status of a fire, some argue that a halachic fire is not needed for Shabbat candles, and that anything that produces light is sufficient.<ref>Rav Hershel Schachter (“Lighting [[Shabbos]] Candles,” min 36-7) holds that while one may light an incandescent bulb with a bracha, one may not light a fluorescent or neon bulb with a bracha. This opinion is repeated in [http://www.yutorah.org/lectures/lecture.cfm/839951/Rabbi_Hershel_Schachter/Jewish_Heritage_Tour_of_Hungary_Part_10_of_10 this shiur on yutorah.org]. [https://www.torahanytime.com/#/lectures?v=63110 Rav Yitzchak Yosef (Motzei Shabbat Parshat Chukat 5778 min 38)] holds that any light even a florescent or LED light is effective for Shabbat candles. He repeated that on another occasion [https://www.torahanytime.com/#/lectures?v=121546 (Motzei Shabbat Reeh 5780 min 18)] as well. [http://halachipedia.com/documents/5773/4.pdf Rabbi Mordechai Willig (Halachipedia Article 5773 n. 4)] agrees.</ref> This is because the light bulbs essentially accomplish the role<ref>Tosfot [[Shabbat]] 25b</ref> that the traditional [[Shabbat]] candles are intended to serve.<ref>There are two reasons why we light [[Shabbat]] candles. The first is for “Oneg [[Shabbat]]” which requires that the home be illuminated Friday night in order that people not stumble in the dark. The second reason is for “Kavod [[Shabbat]]” which calls for plentiful lighting in honor of [[Shabbat]], as was the custom upon receiving a distinguished guest. </ref> While the use of any form of electric bulb for Shabbat candles should never be relied upon in normal circumstances, it is permissible in extenuating ones. | ||
#If one is forced to use the electric lights in one's home as the [[Shabbat]] candles, they should be shut off momentarily and then turned back on in order for them to now be designated as the [[Shabbat]] "candles".<ref>Teshuvot V’hanhagot 2:157</ref> Indeed, every week before the lady of the house lights her [[Shabbat]] candles, she should momentarily turn off the household lights and then turn them back on. When she makes her blessing over the candles she should have in mind that her blessing include the electric lights as well which will also be providing light over the course of [[Shabbat]].<ref>Az Nidberu 1:79, Shemirat Shabbat Kehilchata 43:N171 </ref> Those who are forced to use the electric lights instead of candles should endeavor to turn on even those lights which are not normally used in order for there to be some distinction that the electric lights are in honor of [[Shabbat]].<ref>Tzitz Eliezer 1:20</ref> | #If one is forced to use the electric lights in one's home as the [[Shabbat]] candles, they should be shut off momentarily and then turned back on in order for them to now be designated as the [[Shabbat]] "candles".<ref>Teshuvot V’hanhagot 2:157</ref> Indeed, every week before the lady of the house lights her [[Shabbat]] candles, she should momentarily turn off the household lights and then turn them back on. When she makes her blessing over the candles she should have in mind that her blessing include the electric lights as well which will also be providing light over the course of [[Shabbat]].<ref>Az Nidberu 1:79, Shemirat Shabbat Kehilchata 43:N171 </ref> Those who are forced to use the electric lights instead of candles should endeavor to turn on even those lights which are not normally used in order for there to be some distinction that the electric lights are in honor of [[Shabbat]].<ref>Tzitz Eliezer 1:20</ref> | ||
==Static Electricity== | ==Static Electricity== | ||
