Electricity on Shabbat: Difference between revisions

*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>

#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>

#In Israel the electric companies are run by non-religious Jews and even so it is permitted to use the electricity of one's home on Shabbat. If one is strict to get a home generator one will be blessed.<ref>Rabbi Shlomo Zalman Auerbach in Minchat Shlomo 2:27 explains at the electric plant if they increase or decrease the electricity in the grid they are directly turning on, off, or altering the state of many ovens and incandescent bulbs which are Biblical prohibitions. [http://hebrewbooks.org/pdfpager.aspx?req=47989&st=&pgnum=123 (See Minchat Shlomo P. 111)]. Although he concludes that one can benefit from the electricity he adds that it is really mechu'ar to enjoy a Shabbat using electricity that was produced with sin. </ref>

#According to many poskim it is Biblically forbidden to turn on an oven or warming plate.<ref>Menuchat Ahava 24:3 </ref>

#Some say that it is forbidden to open a door that will cause an electric chime or bell to go off.<ref>Chelkat Yakov 1:78 writes that it is forbidden to enter a door that will cause an electric chime to go off. He explains that even though it is a Shinuy, Melacha Sheino Tzaricha Lgufa, and a Pesik Reisha Dlo Nicha Leh since the concern is a Biblical one of Maavir it is prohibited. He was discussing a device that created sparks when the circuit was closed and he considered those to be a Biblical violation of Shabbat. He also points out that perhaps this isn't considered a Shinuy since that is how the system is set up to be used. However, regarding Yom Tov he is lenient since Molid Esh is only derabbanan. Shemirat Shabbat Khilchata 23:57 agrees that it is forbidden to enter a door with an electric chime or bell.</ref>

#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.

#Someone who's hard of hearing may use a hearing aid which was turned on before [[Shabbat]]. It's proper to attached a piece of scotch tape on the button so one doesn't come to turn it off on [[Shabbat]].<ref>Menuchat Ahava 24:11, Sh"t Yabia Omer 1:19(19), Minchat Yitzchak 2:17-8, 3:41, Minchat Shlomo 1:9, Tzitz Eliezer 6:6, Shemirat Shabbat Kihilchita 34:28. Rav Shlomo Zalman in his teshuva Minchat Shlomo 1:9 is dealing with microphones and concludes that a change in a voltage of a current isn't molid but still using a microphone is forbidden since it is audible and is a violation of Avsha Milta, degrading Shabbat. However, regarding hearing aids the Shaarim Metzuyim Bhalacha v. 2 p. 137 80:39:5 cites a letter from Rav Shlomo Zalman Auerbach that it is permitted to turn up a hearing aid on Shabbat and as there's no issue of muktzeh with a hearing aid that is already on. Shemirat Shabbat Kehilchata 34:28 confirms this. Chelkat Yakov 119 forbids using a hearing aid on Shabbat because he holds that connecting the circuit is Biblical as it created sparks (according to the science of that time which is no longer the case) and he leaves it unresolved if it is permitted to use if was already functioning before 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>

*Ben Yehuda (responsa 151) writes that it is rabbinically forbidden to use a timer that turns on a light on Shabbat. He writes that there's no Biblical melacha to set a timer since it was all put in place before Shabbat as per the Nemukei Yosef b"k 10a. However, he writes that it is rabbinically forbidden based on the opinion of Rabba in Shabbat 18a who says that it is a disgrace to Shabbat to leave grain in a water-grinder that will become ground on Shabbat. Rav Yosef in the gemara argues that it is permitted and only forbidden according to Bet Shamai. The Shulchan Aruch 252:5 rules like Rav Yosef but the Rama is stringent unless it will result in a loss. He says that based on the Rama it is forbidden to set a timer before Shabbat and even though everyone knows that it is set before Shabbat that logic isn't applicable if the melacha in question is Biblically forbidden. The Kaf Hachaim 252:73 cites this opinion. Ish Matzliach (v. 3 p. 17) writes that his father wouldn’t use timers even for the lights.</ref>

#Common consensus among the halachic authorities is to consider incandescent bulbs as fire for the purpose of [[Shabbat]] observance. Just as lighting a fire is a Biblical violation of [[Shabbat]], so too is the flipping of a switch which turns on an incandescent light.<ref>Beit Yitzchak Y.D. 1:120, Achiezer 3:60, Melamed L’Hoil O.C. 49, Tzitz Eliezer 3:17, Chelkat Yaakov 1:52, Yesodei Yeshurun 5:147. Chazon Ish Orach Chaim 50:9 says that the problem is the melacha of [[cooking]]. On the other hand, Maharsham 2:246, Chasdei Avot pp. 43-75; Yam Gadol OC 26, Levush Mordechai OC page 47-51 all say that turning on a lit switch is only forbidden on a rabbinic level. Rav Shlomo Zalman Auerbach Minchat Shlomo page 103-105 addresses this opinion at length and concludes that they are in error. </ref> As such, many families are particular to place a covering over the light switches in the home in order to ensure that they are not switched on or off accidentally over the course of [[Shabbat]].<ref>Shemirat Shabbat Kehilchata 13:32</ref>

*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)] held that any light even a florescent or LED light is effective for Shabbat candles. [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>  

#Battery: The battery can get extremely hot from use - this can be a potential issur derabanon of making a fire (Mavir).<ref>The Rambam (Shabbat 12:1) holds that heating a metal in order to temper it is a Biblical violation of lighting a fire (Mavir).</ref>

#It is forbidden to watch TV on Shabbat.<ref>*Aseh Lecha Rav 1:35 writes that it is forbidden to have a Television on during Shabbat even with a timer. He offers several reasons. 1) There's a marit ayin that you turned it on during Shabbat. 2) Listening to music on Shabbat is forbidden even if was set up before Shabbat lest a person come to fix the instrument (Aruch Hashulchan 338:5). 3) Avsha Milta and Uvda Dchol: Causing a noise to occur as a result of a melacha that happens automatically is forbidden as it desecrates Shabbat (Rama 252:5). 4) Daber Daver: It is forbidden to speak or listen to mundane words on Shabbat (Gemara Shabbat 113a, Shulchan Aruch 307:1).