Electricity on Shabbat: Difference between revisions
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===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). 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> | #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. Tiferet 308:149 quotes the Rav Ish Matzliach Mazuz used to wear an automatic watch on Shabbat (Menuchat Ahava 3:24:15).</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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*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)] 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. | *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]. Rav Dovid Yosef (Halacha Brurah v. 15 p. 305 and 472) agrees. He cites Maharshag 2:107, Rivevot Efraim 5:458 quoting Rav Zelzanic, Hacheshmal Lor Hahalacha (siman 3 ch. 6), Torat Hayoledet 38:5 as supporting this distinction. [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. Otzrot Yosef cites Rav Elyashiv (Hilchot Shabbat Bshabbat 1:4:20 and Ashrei Haish 2:6:33) as agreeing with this opinion. [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> | ||
