Electricity on Shabbat: Difference between revisions
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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=== | ||
