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Electricity on Shabbat: Difference between revisions
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# There is a dispute whether the Gezerah applies to a kerosene lamp. Thus one should make a recognizable sign that says “Today is [[Shabbat]]” to satisfy all opinions. <Ref> Bet Yosef 275:12 quotes a dispute between the Rif, Rosh, Tosfot and Rabbenu Chananel who permit checking cups by a kerosene candle because it produces a lot of light and there’s no concern one will tilt the wick against the Rambam 5:16 who forbids a kerosene candle based on a difference in versions of [[Shabbat]] 12b. S”A 275:12 rules stringently like the Rambam. However, Ramban ([[Shabbat]] 12b) explains that even those who permit a kerosene candle because it produces a lot of light are only lenient by checking cups for cleanliness, but to read by the light even the Rif and Rosh will forbid. Lechem HaPanim (Kitzur S”A 80:16), Misgeret Zahav (Kitzur S”A 80:1), and Sh”t Mekor Chaim O”C 6 write that a kerosene lamp is permitted because the flame doesn’t decrease and one can set it to give off as much light as one wants before [[Shabbat]] and so there’s no concern one will tilt the wick. Mishna Brurah (Buir Halach D”H VeEin) writes that this leniency isn’t so clear, but one can rely on it to learn Torah, especially in a Bet Midrash. Mishna Brurah permits if one hangs a sign by the lamp that says “Today is [[Shabbat]] and it’s forbidden to light a fire” for a few reasons. Kaf HaChaim 275:13 argues that because one can increase the flame when necessary, it’s forbidden to read by a kerosene lamp. [Sh”t Ani Chomah O”C 19 asks on the Kaf HaChaim that the clearly when the Lechem HaPanim and Mekor Chaim permitted they knew that one could increase the flame but still permitted because one doesn’t usually increase the flame.] Yalkut Yosef (Kitzur S”A 275:2) rules like the Mishna Brurah. </ref> | # There is a dispute whether the Gezerah applies to a kerosene lamp. Thus one should make a recognizable sign that says “Today is [[Shabbat]]” to satisfy all opinions. <Ref> Bet Yosef 275:12 quotes a dispute between the Rif, Rosh, Tosfot and Rabbenu Chananel who permit checking cups by a kerosene candle because it produces a lot of light and there’s no concern one will tilt the wick against the Rambam 5:16 who forbids a kerosene candle based on a difference in versions of [[Shabbat]] 12b. S”A 275:12 rules stringently like the Rambam. However, Ramban ([[Shabbat]] 12b) explains that even those who permit a kerosene candle because it produces a lot of light are only lenient by checking cups for cleanliness, but to read by the light even the Rif and Rosh will forbid. Lechem HaPanim (Kitzur S”A 80:16), Misgeret Zahav (Kitzur S”A 80:1), and Sh”t Mekor Chaim O”C 6 write that a kerosene lamp is permitted because the flame doesn’t decrease and one can set it to give off as much light as one wants before [[Shabbat]] and so there’s no concern one will tilt the wick. Mishna Brurah (Buir Halach D”H VeEin) writes that this leniency isn’t so clear, but one can rely on it to learn Torah, especially in a Bet Midrash. Mishna Brurah permits if one hangs a sign by the lamp that says “Today is [[Shabbat]] and it’s forbidden to light a fire” for a few reasons. Kaf HaChaim 275:13 argues that because one can increase the flame when necessary, it’s forbidden to read by a kerosene lamp. [Sh”t Ani Chomah O”C 19 asks on the Kaf HaChaim that the clearly when the Lechem HaPanim and Mekor Chaim permitted they knew that one could increase the flame but still permitted because one doesn’t usually increase the flame.] Yalkut Yosef (Kitzur S”A 275:2) rules like the Mishna Brurah. </ref> | ||
# One is permitted to read by wax candles <Ref> Bach in name of Maharshal, Taz, and Magan Avraham (in cases of need) permit reading by a wax candle because there’s no Gezerah of tilting the wick. However, S”A 275:1 forbids reading by a wax candle because one will come to trim the wick and maybe extinguish it. Eliyah Rabba, Buir HaGra concur. Mishna Brurah 275:4 permits wax candles because nowadays the wax produces a clear flame and there is no issue that one will tilt or trim the wick. Similarly, Yalkut Yosef (Kitzur S”A 275:3) is lenient based on Rav Ovadyah’s later writing in Halichot Olam 3 against his opinion in Sh”t Yabea Omer 1:16(6-9) and Yalkut Yosef (first edition [[Shabbat]] vol 1 pg 317). </ref> | # One is permitted to read by wax candles <Ref> Bach in name of Maharshal, Taz, and Magan Avraham (in cases of need) permit reading by a wax candle because there’s no Gezerah of tilting the wick. However, S”A 275:1 forbids reading by a wax candle because one will come to trim the wick and maybe extinguish it. Eliyah Rabba, Buir HaGra concur. Mishna Brurah 275:4 permits wax candles because nowadays the wax produces a clear flame and there is no issue that one will tilt or trim the wick. Similarly, Yalkut Yosef (Kitzur S”A 275:3) is lenient based on Rav Ovadyah’s later writing in Halichot Olam 3 against his opinion in Sh”t Yabea Omer 1:16(6-9) and Yalkut Yosef (first edition [[Shabbat]] vol 1 pg 317). </ref> | ||
# One is permitted to read by electric lights. <Ref> Sh”t Yacheve Daat 6:20 holds that even those who are strict by a kerosene lamp will allow an electric light because it produces a clear flame and gives off a lot of light [the leniency of a kerosene lamp, which produces a lot of light and the leniency of a wax candle, which produces a clear flame.] Additionally, Sh”t Yachave Daat adds that we shouldn’t make extend Chazal’s Gezerah of a oil and wick to electric lights because we aren’t allowed to make new Gezerah’s or add to preexisting ones (Magan Avraham 301:58). Thus, Sas Anochi (Kuntres Rach VeTov pg 78c) and Sh”t Yashkil LeAvdi O”C 2:9 who are strict by a kerosene lamp if it’s made of multiple candles, allow electric lights. Sh”t Yachave Daat also argues that electric lights are permitted because Chazal only forbad tilting a wick already in oil but permitted adding more oil [the same distinction is found in Sh”t Igrot Moshe O”C 93 concerning leaving food from before [[Shabbat]] on a gas flame.] On the other hand, Sh”t Shoel VeNishal 1:76 forbids reading even by electric lights based on a | # One is permitted to read by electric lights. <Ref> Sh”t Yacheve Daat 6:20 holds that even those who are strict by a kerosene lamp will allow an electric light because it produces a clear flame and gives off a lot of light [the leniency of a kerosene lamp, which produces a lot of light and the leniency of a wax candle, which produces a clear flame.] Additionally, Sh”t Yachave Daat adds that we shouldn’t make extend Chazal’s Gezerah of a oil and wick to electric lights because we aren’t allowed to make new Gezerah’s or add to preexisting ones (Magan Avraham 301:58). Thus, Sas Anochi (Kuntres Rach VeTov pg 78c) and Sh”t Yashkil LeAvdi O”C 2:9 who are strict by a kerosene lamp if it’s made of multiple candles, allow electric lights. Sh”t Yachave Daat also argues that electric lights are permitted because Chazal only forbad tilting a wick already in oil but permitted adding more oil [the same distinction is found in Sh”t Igrot Moshe O”C 93 concerning leaving food from before [[Shabbat]] on a gas flame.] On the other hand, Sh”t Shoel VeNishal 1:76 forbids reading even by electric lights based on a Hagahot Asheri ([[Shabbat]] 12b) who is uncertain about a wax candle even though there is no issue of tilting the wick and so too any lighting should be forbidden even though there is no issue of tilting (because of Lo Palug Rabanan, the Rabbis didn’t differentiate in their Gezerah’s). However Sh”t Yacheve Daat (in the footnote) argues that we shouldn’t forbid because of the Hagahot Asheri’s uncertainty as this is a matter of Derabanan (see there as there are some Achronim who say Safek Derabanan LeKula doesn’t apply to a Safek that we don’t know the halacha. Additionally Bnei Tzion 265:3 explains that the Hagahot Asheri was uncertain when a Gezerah doesn’t have any reason to apply whether it should be permissible or forbidden as the Rabbi’s extend their Gezerah to any case as in the case of a mirror that’s not sharp enough to cut hair ([[Shabbat]] 149a) as Rabbenu Moshe (quoted in Ran) rules. However, since in the case of [[Shabbat]] 149a, Rif, Rambam, and Rosh, S”A 302:13 permit mirrors that can’t cut, then, so too wax candles aren’t forbidden([[Getting_Dressed#cite_ref-3|Getting Dressed]]). </ref> | ||
==Using a light bulb for [[Shabbat]] Candles and Havdala== | ==Using a light bulb for [[Shabbat]] Candles and Havdala== | ||
# Common consensus among the halachic authorities is to consider electricity 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 a 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> | # Common consensus among the halachic authorities is to consider electricity 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 a 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> | ||
