Electricity on Shabbat: Difference between revisions
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*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. | *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> | * [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 | #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> | ||
===Changing an Existing Current=== | ===Changing an Existing Current=== | ||
#In a theoretical discussion, according to those poskim who hold that closing a circuit is a | #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> | ||
#However, according to Rav Shmelkes and Rav Shlomo Zalman Auerbach, who believe that the issue with closing a circuit is a rabbinic one of introducing a new feature into the wire, there is no technical issue with changing the amount of energy in a circuit.<ref>Minchat Shlomo 1:9. One precedent for such an approach is found in the Maharil (Etrog no. 15). He explained that if a person has an Etrog that he took out of a wool cloth on Yom Tov he can return it back to the wool even though it’ll become scented on Yom Tov because of its contact with the Etrog since the wool was already scented beforehand. It is only molid to introduce a smell but not to increase more of what is already existent. This is quoted by the Magen Avraham 511:11 and clarified further by the Shulchan Aruch Harav 511:7.</ref> Yet, some argue that even according to Rav Shmelkes's approach changing a current should be forbidden.<ref>Kedushat Hashabbat pp. 22-23 quotes Rav Elyashiv as explaining that changing a current is forbidden even according to the Beit Yitzchak. Introducing electricity in a wire isn't comparable with scent in a clothing since an increase of scent is an addition of quantity but more electricity is a qualitative addition and forbidden because of molid.</ref> | #However, according to Rav Shmelkes and Rav Shlomo Zalman Auerbach, who believe that the issue with closing a circuit is a rabbinic one of introducing a new feature into the wire, there is no technical issue with changing the amount of energy in a circuit.<ref>Minchat Shlomo 1:9. One precedent for such an approach is found in the Maharil (Etrog no. 15). He explained that if a person has an Etrog that he took out of a wool cloth on Yom Tov he can return it back to the wool even though it’ll become scented on Yom Tov because of its contact with the Etrog since the wool was already scented beforehand. It is only molid to introduce a smell but not to increase more of what is already existent. This is quoted by the Magen Avraham 511:11 and clarified further by the Shulchan Aruch Harav 511:7.</ref> Yet, some argue that even according to Rav Shmelkes's approach changing a current should be forbidden.<ref>Kedushat Hashabbat pp. 22-23 quotes Rav Elyashiv as explaining that changing a current is forbidden even according to the Beit Yitzchak. Introducing electricity in a wire isn't comparable with scent in a clothing since an increase of scent is an addition of quantity but more electricity is a qualitative addition and forbidden because of molid.</ref> | ||
===Benefiting from Electricity=== | ===Benefiting from Electricity=== | ||
#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 | #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> | ||
==Using Electric Appliances== | ==Using Electric Appliances== | ||
#According to many poskim it is | #According to many poskim it is biblically forbidden to turn on an oven or warming plate.<ref>Menuchat Ahava 24:3 </ref> | ||
#In Israel, the widespread minhag is to leave electric appliances running on [[Shabbat]] even though the electric companies are run by Jews who violate [[Shabbat]].<ref>Menuchat Ahava 24:1 </ref> | #In Israel, the widespread minhag is to leave electric appliances running on [[Shabbat]] even though the electric companies are run by Jews who violate [[Shabbat]].<ref>Menuchat Ahava 24:1 </ref> | ||
#It is forbidden to turn off or dim an electric light.<ref>While Melamed Lehoil OC 49, Kuntres Gorem HaMalot 185, Maharsham 2:146, Minchat Shlomo pages 85-88 and pages 107-109, Shemirat Shabbat Kehilchatah 13:1 all say this prohibition is rabbinic and this is the conclusion by [http://www.daat.ac.il/DAAT/english/journal/broyde_1.htm Rabbi Jachter and Rabbi Broyde], Machaze Avarham OC 41 and Beit Yitzchak Hashmatot YD 2:31:8 say it is a violation from the torah and this possibility is also raised by Rav Shlomo Zalman. </ref> | #It is forbidden to turn off or dim an electric light.<ref>While Melamed Lehoil OC 49, Kuntres Gorem HaMalot 185, Maharsham 2:146, Minchat Shlomo pages 85-88 and pages 107-109, Shemirat Shabbat Kehilchatah 13:1 all say this prohibition is rabbinic and this is the conclusion by [http://www.daat.ac.il/DAAT/english/journal/broyde_1.htm Rabbi Jachter and Rabbi Broyde], Machaze Avarham OC 41 and Beit Yitzchak Hashmatot YD 2:31:8 say it is a violation from the torah and this possibility is also raised by Rav Shlomo Zalman. </ref> | ||
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#It is forbidden to enter an automatic electric door which opens with a motion sensor unless there is a need to enter a hospital with an electric door for the needs of a patient who is in a life threatening situation.<ref>Shemirat Shabbat Khilchata 40:19</ref> | #It is forbidden to enter an automatic electric door which opens with a motion sensor unless there is a need to enter a hospital with an electric door for the needs of a patient who is in a life threatening situation.<ref>Shemirat Shabbat Khilchata 40:19</ref> | ||
#It is forbidden to press an electric doorbell on [[Shabbat]].<ref>Menuchat Ahava 24:14 </ref> | #It is forbidden to press an electric doorbell on [[Shabbat]].<ref>Menuchat Ahava 24:14 </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 | #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> | ||
#If a person has a Smartlock affixed to their door they should deactivate it before Shabbat so that it doesn't register when one opens and closes the door on Shabbat. If one goes to someone else's house with a Smartlock that is active on Shabbat one may open the door since it is only a rabbinic concern, not beneficial to the one opening the door, and a pesik reisha.<ref>See article by [https://www.yutorah.org/lectures/lecture.cfm/901089/Rabbi%20Ike%20Sultan/Can%20you%20use%20Smartlocks,%20Automatic%20Bathrooms,%20and%20Automatic%20Lights%20in%20Hotels%20on%20Shabbat? Rabbi Sultan]</ref> | #If a person has a Smartlock affixed to their door they should deactivate it before Shabbat so that it doesn't register when one opens and closes the door on Shabbat. If one goes to someone else's house with a Smartlock that is active on Shabbat one may open the door since it is only a rabbinic concern, not beneficial to the one opening the door, and a pesik reisha.<ref>See article by [https://www.yutorah.org/lectures/lecture.cfm/901089/Rabbi%20Ike%20Sultan/Can%20you%20use%20Smartlocks,%20Automatic%20Bathrooms,%20and%20Automatic%20Lights%20in%20Hotels%20on%20Shabbat? Rabbi Sultan]</ref> | ||
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===Hearing Aids and Microphones=== | ===Hearing Aids and Microphones=== | ||
#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 | #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> | ||
#It is permitted to use a hearing aid on Shabbat even if it automatically adjusts the volume depending on the loudness of the environment.<ref>Rav Asher Weiss in Minchat Asher 1:31:1 writes that using hearing aids which automatically adjust depending on your surrounding. In a quiet place it amplifies noise and in a loud place it lowers the amplification. He explains that it is permitted to use them and move around while wearing them since either that isn't considered your action that the device changed its functionality or that it is but it is permitted since the accomplishments of the change in voltage in the circuit are insignificant and don't violate makeh bpatish, boneh, or molid. The automatic mode of hearing aids is described here: https://www.boystownhospital.org/knowledgeCenter/articles/hearing/Pages/PutYourHearingAidsOnAutomatic.aspx.</ref> | #It is permitted to use a hearing aid on Shabbat even if it automatically adjusts the volume depending on the loudness of the environment.<ref>Rav Asher Weiss in Minchat Asher 1:31:1 writes that using hearing aids which automatically adjust depending on your surrounding. In a quiet place it amplifies noise and in a loud place it lowers the amplification. He explains that it is permitted to use them and move around while wearing them since either that isn't considered your action that the device changed its functionality or that it is but it is permitted since the accomplishments of the change in voltage in the circuit are insignificant and don't violate makeh bpatish, boneh, or molid. The automatic mode of hearing aids is described here: https://www.boystownhospital.org/knowledgeCenter/articles/hearing/Pages/PutYourHearingAidsOnAutomatic.aspx.</ref> | ||
#It is forbidden to use a microphone on Shabbat.<ref>Rav Shlomo Zalman Auerbach in Minchat Shlomo 1:9 s.v. ach writes that even if one solves all melacha issues with speaking into a microphone on Shabbat nonetheless it is forbidden since it creates an audible noise which is a violation of Avsha Milta (Shabbat 18a, Rama 252:5), which is Zilzul Shabbat. One of his precedents is the Nodeh Byehuda OC 30 regarding umbrellas where there is a concern of Zilzul Shabbat even if it was open before Shabbat.</ref> | #It is forbidden to use a microphone on Shabbat.<ref>Rav Shlomo Zalman Auerbach in Minchat Shlomo 1:9 s.v. ach writes that even if one solves all melacha issues with speaking into a microphone on Shabbat nonetheless it is forbidden since it creates an audible noise which is a violation of Avsha Milta (Shabbat 18a, Rama 252:5), which is Zilzul Shabbat. One of his precedents is the Nodeh Byehuda OC 30 regarding umbrellas where there is a concern of Zilzul Shabbat even if it was open before Shabbat.</ref> | ||
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#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. </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 | #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> | ||
#However, if it is still running some poskim hold that it is permitted to wind it on Shabbat, however, others hold it is forbidden.<ref>Yabia Omer 6:35 explains that it is permitted since the whole issue with winding the watch is that it is equal to fixing it but if it didn’t stop that isn’t considered fixing it to prevent it from stopping. Even though the Mishna Brurah 338:15 is strict unless there is a need for someone sick unless you can find a non-Jew. Piskei Teshuvot 338:9 cites the Daat Torah 338, Minchat Shabbat 80:240, and Darkei Chaim VShalom 419 as lenient. Teshuvot Vhanahagot 1:202 quotes that Rav Chaim Ozer was lenient. In his discussion, Yabia Omer has some interesting comparisons to discuss this halacha. He writes that it is comparable to the Nodeh Beyehuda YD 201:35 who says that you can put boards into the mikveh and that’s not a problem of having a mikveh formed with something that’s mekabel tumah since it didn’t start like that even if those boards are preventing the mikveh from becoming invalid. Similarly, the Trumat Hadeshen writes that you can preemptively fix the letters of a mezuzah so that they don’t fade too much and it isn’t considered an issue of not writing the mezuzah in order. Lastly, it is like the Eliya Rabba who says that you can soak meat that was out for three days since you’re keeping status quo and just preventing its status from becoming forbidden and that isn’t considered fixing (tikun).</ref> | #However, if it is still running some poskim hold that it is permitted to wind it on Shabbat, however, others hold it is forbidden.<ref>Yabia Omer 6:35 explains that it is permitted since the whole issue with winding the watch is that it is equal to fixing it but if it didn’t stop that isn’t considered fixing it to prevent it from stopping. Even though the Mishna Brurah 338:15 is strict unless there is a need for someone sick unless you can find a non-Jew. Piskei Teshuvot 338:9 cites the Daat Torah 338, Minchat Shabbat 80:240, and Darkei Chaim VShalom 419 as lenient. Teshuvot Vhanahagot 1:202 quotes that Rav Chaim Ozer was lenient. In his discussion, Yabia Omer has some interesting comparisons to discuss this halacha. He writes that it is comparable to the Nodeh Beyehuda YD 201:35 who says that you can put boards into the mikveh and that’s not a problem of having a mikveh formed with something that’s mekabel tumah since it didn’t start like that even if those boards are preventing the mikveh from becoming invalid. Similarly, the Trumat Hadeshen writes that you can preemptively fix the letters of a mezuzah so that they don’t fade too much and it isn’t considered an issue of not writing the mezuzah in order. Lastly, it is like the Eliya Rabba who says that you can soak meat that was out for three days since you’re keeping status quo and just preventing its status from becoming forbidden and that isn’t considered fixing (tikun).</ref> | ||
#Wearing a smartwatch or fitbit on Shabbat is forbidden.<ref>[http://www.zomet.org.il/?CategoryID=398&ArticleID=1050 Rabbi Rozen on zomet.org] explains that even if all the observable noises and notifications that the watch makes are turned off simply wearing it is forbidden since it isn't appropriate for Shabbat.</ref> | #Wearing a smartwatch or fitbit on Shabbat is forbidden.<ref>[http://www.zomet.org.il/?CategoryID=398&ArticleID=1050 Rabbi Rozen on zomet.org] explains that even if all the observable noises and notifications that the watch makes are turned off simply wearing it is forbidden since it isn't appropriate for Shabbat.</ref> | ||
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#It is permitted before [[Shabbat]] to set a timer for lights or other electric appliances to go on or off on [[Shabbat]].<ref>Sh"t Maharam Shik 157, Chazon Ish 38:2, Shemirat Shabbat KeHilchata 13:26, Menuchat Ahava 24:30, Sh"t Yabia Omer 3:17. | #It is permitted before [[Shabbat]] to set a timer for lights or other electric appliances to go on or off on [[Shabbat]].<ref>Sh"t Maharam Shik 157, Chazon Ish 38:2, Shemirat Shabbat KeHilchata 13:26, Menuchat Ahava 24:30, Sh"t Yabia Omer 3:17. | ||
*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 | *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> | ||
#One may set an alarm clock before [[Shabbat]] even though it will make noise on [[Shabbat]].<ref>The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 2, pg 537) and Sh"t Maharshag YD 1:7(2) permit. However, Sh"t Igrot Moshe 4:70(4) only permits if it is not heard outside his personal room. See Shemirat Shabbat KeHilchata 28:29 (and 28:30 in new edition) who permits before [[Shabbat]] for mitzvah purposes setting a mechanical alarm clock that involves removing a pin (see there). </ref> See [[Making music on Shabbat]]. | #One may set an alarm clock before [[Shabbat]] even though it will make noise on [[Shabbat]].<ref>The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 2, pg 537) and Sh"t Maharshag YD 1:7(2) permit. However, Sh"t Igrot Moshe 4:70(4) only permits if it is not heard outside his personal room. See Shemirat Shabbat KeHilchata 28:29 (and 28:30 in new edition) who permits before [[Shabbat]] for mitzvah purposes setting a mechanical alarm clock that involves removing a pin (see there). </ref> See [[Making music on Shabbat]]. | ||
#Some forbid leaving a digital photo frame which presents a slideshow of pictures set from before [[Shabbat]] to continue during [[Shabbat]].<ref>[http://www.ou.org/webcast_kosher Rav Hershel Schachter] (OU Kosher Webcast, 2011, min 16-8) </ref> | #Some forbid leaving a digital photo frame which presents a slideshow of pictures set from before [[Shabbat]] to continue during [[Shabbat]].<ref>[http://www.ou.org/webcast_kosher Rav Hershel Schachter] (OU Kosher Webcast, 2011, min 16-8) </ref> | ||
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==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 incandescent bulbs as fire for the purpose of [[Shabbat]] observance. Just as lighting a fire is a | #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> | ||
#This concept has broad halachic ramifications and applications. For instance, with regards to [[Havdala]], one may use an incandescent light in place of a [[Havdala]] candle in a time of need.<ref>Shaarim Metzuyanim Behalachah 96:6, Az Nidberu 8:2, Rivevot Ephraim 3:599</ref> In fact, it is reported that Rabbi Chaim Ozer Grodzinsky would always use an incandescent bulb for [[Havdala]] in order to demonstrate how strongly he felt that such bulbs were exactly like fire from the perspective of halacha.<ref>Shaarim Metzuyanim Behalachah 96:6. Nefesh Harav pg. 156</ref> Nevertheless, there are those authorities who discourage the use of an electric light for [[Havdala]]. Among their opposition to it is the fact that the blessing recited upon the [[Havdala]] candle includes the word "fire" which seems to imply the need for actual fire, not merely light. As such a light bulb would not be acceptable according to this view.<ref>Har Tzvi 2:114</ref> Even amongst the authorities who permit the use of incandescent lighting for Havdala when needed, many would disqualify the use of fluorescent bulbs as they work differently than standard light bulbs, in that they do not create light by heating a metal filament.<ref>Hachashmal L’or Hahalacha 3:88 </ref> | #This concept has broad halachic ramifications and applications. For instance, with regards to [[Havdala]], one may use an incandescent light in place of a [[Havdala]] candle in a time of need.<ref>Shaarim Metzuyanim Behalachah 96:6, Az Nidberu 8:2, Rivevot Ephraim 3:599</ref> In fact, it is reported that Rabbi Chaim Ozer Grodzinsky would always use an incandescent bulb for [[Havdala]] in order to demonstrate how strongly he felt that such bulbs were exactly like fire from the perspective of halacha.<ref>Shaarim Metzuyanim Behalachah 96:6. Nefesh Harav pg. 156</ref> Nevertheless, there are those authorities who discourage the use of an electric light for [[Havdala]]. Among their opposition to it is the fact that the blessing recited upon the [[Havdala]] candle includes the word "fire" which seems to imply the need for actual fire, not merely light. As such a light bulb would not be acceptable according to this view.<ref>Har Tzvi 2:114</ref> Even amongst the authorities who permit the use of incandescent lighting for Havdala when needed, many would disqualify the use of fluorescent bulbs as they work differently than standard light bulbs, in that they do not create light by heating a metal filament.<ref>Hachashmal L’or Hahalacha 3:88 </ref> | ||
#Similarly, if a woman is without candles on a Friday afternoon, she may be able to simply turn on the electric lighting that normally lights up the home and even recite the usual blessing over this "lighting". Some authorities think that the blessing should be omitted whenever using electric lighting.<ref>Shraga Hameir 5:11. see also The Radiance of [[Shabbos]] (p. 12) who quotes Rav Moshe Feinstein as saying that one should not recite a bracha on an electric light. </ref> However, since incandescent light bulbs have the halachic status of fire, most authorities think that one could make a blessing on them for Shabbat candles.<ref>Shemirat Shabbat Kehilchata 43:4. Rav Moshe Soloveitchik (quoted in Nefesh Harav pg. 155), Rav Mordechai Willig (“The Positive Mitzvos of [[Shabbos]],” min 49-51), Yabia Omer O.C. 2:17, and Rav Henkin (Eidut LeYisrael p. 122) agree. | #Similarly, if a woman is without candles on a Friday afternoon, she may be able to simply turn on the electric lighting that normally lights up the home and even recite the usual blessing over this "lighting". Some authorities think that the blessing should be omitted whenever using electric lighting.<ref>Shraga Hameir 5:11. see also The Radiance of [[Shabbos]] (p. 12) who quotes Rav Moshe Feinstein as saying that one should not recite a bracha on an electric light. </ref> However, since incandescent light bulbs have the halachic status of fire, most authorities think that one could make a blessing on them for Shabbat candles.<ref>Shemirat Shabbat Kehilchata 43:4. Rav Moshe Soloveitchik (quoted in Nefesh Harav pg. 155), Rav Mordechai Willig (“The Positive Mitzvos of [[Shabbos]],” min 49-51), Yabia Omer O.C. 2:17, and Rav Henkin (Eidut LeYisrael p. 122) agree. | ||
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==Using a Smartphone on Shabbos== | ==Using a Smartphone on Shabbos== | ||
#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 | #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> | ||
#Writing: Text that is typed and erased remains on the phones hard drive. This text potentially involves an issue of writing (Koseiv), erasing (Mochek) and improving the functionality of the phone (Metaken). | #Writing: Text that is typed and erased remains on the phones hard drive. This text potentially involves an issue of writing (Koseiv), erasing (Mochek) and improving the functionality of the phone (Metaken). | ||
#Sounds: Sounds are made when a user notifies or is notified of new messages, etc. This is a potential issur derabanon of making noise (Hashma'as Kol) which is assur.<ref>Rama 245</ref> | #Sounds: Sounds are made when a user notifies or is notified of new messages, etc. This is a potential issur derabanon of making noise (Hashma'as Kol) which is assur.<ref>Rama 245</ref> | ||
