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Electricity on Shabbat: Difference between revisions
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# According to many poskim it is Biblically forbidden to turn on oven or warming plate. <ref>Menuchat Ahava 24:3 </ref> | # According to many poskim it is Biblically forbidden to turn on 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 Rabbi Jachter and Rabbi Broyde http://www.daat.ac.il/DAAT/english/journal/broyde_1.htm. Machaze Avarham OC 41 and Beit Yitzchak YD 2:31:8 say it is a violation from the torah. </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 [Rabbi Jachter and Rabbi Broyde http://www.daat.ac.il/DAAT/english/journal/broyde_1.htm.] Machaze Avarham OC 41 and Beit Yitzchak YD 2:31:8 say it is a violation from the torah. </ref> | ||
# It is forbidden to turn off any electric appliance. <ref>Menuchat Ahava 24:5 </ref> | # It is forbidden to turn off any electric appliance. <ref>Menuchat Ahava 24:5 </ref> | ||
# It is forbidden to pick up a phone off the receiver, speak on a phone, or return the phone to the receiver on [[Shabbat]]. <ref> Menuchat Ahava 24:6,8,9 </ref> | # It is forbidden to pick up a phone off the receiver, speak on a phone, or return the phone to the receiver on [[Shabbat]]. <ref> Menuchat Ahava 24:6,8,9 </ref> | ||
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# It is forbidden to use a regular elevator on [[Shabbat]]. Some allow using a '[[Shabbat]] elevator' which stops at every floor, while others forbid, and some say one may go up in the [[Shabbat]] elevator but not down. It is forbidden to touch the elevator doors when they are closing. <ref>Shemirat Shabbat KeHilchata 23:29 permits uses a [[Shabbat]] elevator on [[Shabbat]]. Sefer Maliyot BeShabbat (chapters 1 and 7) holds that one may go up in the elevator but not down. Menuchat Ahava 24:15-6 concludes that one shouldn't use the [[Shabbat]] elevator to go up or down unless there is a great need in which case he is lenient to allow going up in the [[Shabbat]] elevator. Rav Yosef Henkin (Edut LeYisrael p. 121) rules that for someone who's weak to do a mitzvah such as daven with a minyan, one can be lenient to use an elevator on Shabbat as long as the non-jew is the one who presses the button and not a Jew. He then says one doesn't need to protest someone who is lenient if the non-Jew is pressing the button, but a pious person (baal nefesh) would be strict. </ref> | # It is forbidden to use a regular elevator on [[Shabbat]]. Some allow using a '[[Shabbat]] elevator' which stops at every floor, while others forbid, and some say one may go up in the [[Shabbat]] elevator but not down. It is forbidden to touch the elevator doors when they are closing. <ref>Shemirat Shabbat KeHilchata 23:29 permits uses a [[Shabbat]] elevator on [[Shabbat]]. Sefer Maliyot BeShabbat (chapters 1 and 7) holds that one may go up in the elevator but not down. Menuchat Ahava 24:15-6 concludes that one shouldn't use the [[Shabbat]] elevator to go up or down unless there is a great need in which case he is lenient to allow going up in the [[Shabbat]] elevator. Rav Yosef Henkin (Edut LeYisrael p. 121) rules that for someone who's weak to do a mitzvah such as daven with a minyan, one can be lenient to use an elevator on Shabbat as long as the non-jew is the one who presses the button and not a Jew. He then says one doesn't need to protest someone who is lenient if the non-Jew is pressing the button, but a pious person (baal nefesh) would be strict. </ref> | ||
# It's permitted to open a refrigerator door when the motor is running as long as the light was disabled from before [[Shabbat]], however, when it is not running it's proper not to open the refrigerator. <ref> | # It's permitted to open a refrigerator door when the motor is running as long as the light was disabled from before [[Shabbat]], however, when it is not running it's proper not to open the refrigerator. <ref> | ||
* Sh"t Tzitz Eliezer 8:12(4) and 12:92, Eidut LeYisrael p. 122 and 151, Sh"t Minchat Shlomo 1:10, and Shabbos Home (Rabbi Simcha Cohen, vol 2, pg 482) quoting Rav Moshe (even though he was strict in his Teshuvot) | * Sh"t Tzitz Eliezer 8:12(4) and 12:92, Eidut LeYisrael p. 122 and 151, Sh"t Minchat Shlomo 1:10, and Shabbos Home (Rabbi Simcha Cohen, vol 2, pg 482) quoting Rav Moshe (even though he was strict in his Teshuvot), Rav Benzion Meir Chai Uziel in Piskei Uziel 15, Rav Joseph B. Soloveitchik quoted by Rav Aharon Lichtenstein (http://www.daat.ac.il/daat/english/journal/broyde_1.htm), and the conclusion in that article is that the minhag among American Jewry is to be lenient. | ||
* Sh"t Igrot Moshe 2:68, 4:74, Sh"t Har Tzvi 1:151, Sh"t Chelkat Yacov 3:179 (in new edition 1:77), Sh"t Minchat Yitzchak 2:16, and Sh"t Az Nidabru 2:36 only permit opening the refrigerator when the motor is running but when it is not running one should not open it. | * Sh"t Igrot Moshe 2:68, 4:74, Sh"t Har Tzvi 1:151, Sh"t Chelkat Yacov 3:179 (in new edition 1:77), Sh"t Minchat Yitzchak 2:16, and Sh"t Az Nidabru 2:36 only permit opening the refrigerator when the motor is running but when it is not running one should not open it. | ||
* Sh"t Yabia Omer OC 1:21 and Menuchat Ahava 24:19 writes that it's | * Sh"t Yabia Omer OC 1:21 and Menuchat Ahava 24:19 writes that it's very proper not to open the refrigerator except when the motor is running. Shemirat [[Shabbat]] Kehilchata (10:12) recommends setting the refrigerator to a timer. | ||
[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 defintive ruling but in passing.</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 defintive ruling but in passing.</ref> | ||
==Setting timers before Shabbat== | ==Setting timers before Shabbat== | ||
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# Nevertheless, there are those authorities who discourage the use of an electric light for Havdala. Among their opposition to 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 among the authorities who permit the use of electric lighting when needed many would disqualify the use of fluorescent bulbs as they work differently than standard light bulbs.<ref>Hachashmal L’or Hahalacha 3:88</ref> | # Nevertheless, there are those authorities who discourage the use of an electric light for Havdala. Among their opposition to 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 among the authorities who permit the use of electric lighting when needed many would disqualify the use of fluorescent bulbs as they work differently than standard light bulbs.<ref>Hachashmal L’or Hahalacha 3:88</ref> | ||
==Yom Tov== | ==Yom Tov== | ||
# Most poskim agree that turning on or off an incandescent light on Yom Tov is forbidden rabbinically. Some poskim however, say that it is completely permissible but this isn't really the accepted minhag. <ref> It is permissible on Yom Tov to add to or transfer an already existing flame and even lighting a new flame is only a rabbinic prohibition. Shulchan Aruch 502:1 and Biur Halacha "Ein Motziin." See Sh"t Yabia Omer OC 1:19 and poskim cited there. The poskim who permit it include Rav Yechiel Michel Epstein (The Aruch Hashulchan) in a letter published in Kovetz Vaad Chachamim 1 (Shevat 5663), Even Yekara 3:168, Ohr Chadash page 64, Rabbi Tzvi Pesach Frank in Kol Torah 5694, Mishpetei Uziel OC 19, Hilchot Rabata LeShabbata 1:7, as well as more poskim quoted in Chashmal Behalacha 2:5. However, | # Most poskim agree that turning on or off an incandescent light on Yom Tov is forbidden rabbinically. Some poskim however, say that it is completely permissible but this isn't really the accepted minhag. <ref> It is permissible on Yom Tov to add to or transfer an already existing flame and even lighting a new flame is only a rabbinic prohibition. Shulchan Aruch 502:1 and Biur Halacha "Ein Motziin." See Sh"t Yabia Omer OC 1:19 and poskim cited there. The poskim who permit it include Rav Yechiel Michel Epstein (The Aruch Hashulchan) in a letter published in Kovetz Vaad Chachamim 1 (Shevat 5663), Even Yekara 3:168, Ohr Chadash page 64, Rabbi Tzvi Pesach Frank in Kol Torah 5694, Mishpetei Uziel OC 19, Hilchot Rabata LeShabbata 1:7, as well as more poskim quoted in Chashmal Behalacha 2:5. However, [http://www.daat.ac.il/daat/english/journal/broyde_1.htm Rabbi Broyde and Rabbi Jachter] reject these arguements and conclude that since this is not the view of the majority it is still prohibited in accordance with the opinions of Rav Ovadia Yosef in SH"t Yabia Omer 1:19, Rav Moshe Feinstein in Iggerot Moshe OC 1:115, Chelkat Yaakov 1:51, Yaskil Avdi 2:10 and 4:27:3; Shemirat Shabbat Kehilchatah 13:2. </ref> | ||
==Credits== | ==Credits== | ||
# Special thanks to Rabbi Ari Enkin author of the Amot Shel Halacha series for his contribution to this article. If you would like to purchase his books please [http://www.eichlers.com/Product/Books/Halachah_-_Jewish_Law/General_Issues/Amot-Shel-Halacha---Halachic-Insights---The-Dalet-Amot-Halacha-Series:-1-_H028-3.html click here]. | # Special thanks to Rabbi Ari Enkin author of the Amot Shel Halacha series for his contribution to this article. If you would like to purchase his books please [http://www.eichlers.com/Product/Books/Halachah_-_Jewish_Law/General_Issues/Amot-Shel-Halacha---Halachic-Insights---The-Dalet-Amot-Halacha-Series:-1-_H028-3.html click here]. | ||
