Electricity on Shabbat: Difference between revisions
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In addition to the problem of circuits being built by dialing a phone, Rabbi Benzion Meir Chai Uziel Mishpatei Uziel 1:13 writes one violates makeh bipatish, delivering the final blow but Chacham Ovadia Yosef in Sh"t Yabia Omer 1:20 disagrees because the phone is a functional object even before one dials. Rabbi Yitzchak Schmelkes Beit Yitzchak Hashmatot YD 2:31 and Rabbi Chaim Ozer Grodzinski Achiezer 4:6 say that one violates the rabbinic prohibition of making a noise, hashmaat kol, in the place where the phone rings. Rav Shlomo Zalman Auerbach Minchat Shlomo pages 75 and 76 argues that maybe since this is indirect and rabbinic one may be lenient. In the Sinai 5705 journal page 152 he argues that since the noise is made in another's house it is possible that the rabbinic prohibition doesn't apply at all because you would never come to fix the object in someone else's house. | In addition to the problem of circuits being built by dialing a phone, Rabbi Benzion Meir Chai Uziel Mishpatei Uziel 1:13 writes one violates makeh bipatish, delivering the final blow but Chacham Ovadia Yosef in Sh"t Yabia Omer 1:20 disagrees because the phone is a functional object even before one dials. Rabbi Yitzchak Schmelkes Beit Yitzchak Hashmatot YD 2:31 and Rabbi Chaim Ozer Grodzinski Achiezer 4:6 say that one violates the rabbinic prohibition of making a noise, hashmaat kol, in the place where the phone rings. Rav Shlomo Zalman Auerbach Minchat Shlomo pages 75 and 76 argues that maybe since this is indirect and rabbinic one may be lenient. In the Sinai 5705 journal page 152 he argues that since the noise is made in another's house it is possible that the rabbinic prohibition doesn't apply at all because you would never come to fix the object in someone else's house. | ||
*Talking into the Phone | *Talking into the Phone | ||
Rabbi Yitzchak Schmelkes Beit Yitzchak Hashmatot YD 2:31 asserts that talking into the phone is also a problem of making a noise, or hashmaat kol. [[Rabbi Shlomo Zalman Auerbach]] Minchat Shlomo page 67 and Rabbi Eliezer Waldenberg Tzitz Eliezer 1:20:10 both disagree based on the Rama 338:1 where he rules that the prohibition of making a noise doesn't apply when this is done through a human voice. Since talking into the phone increases the electrical current being used, Rabbi Yitzchak Yaakov Weiss Minchat Yitzchak 3:38 and 3:60 prohibits based on that. Rav Shlomo Zalman Auerbach | Rabbi Yitzchak Schmelkes Beit Yitzchak Hashmatot YD 2:31 asserts that talking into the phone is also a problem of making a noise, or hashmaat kol. [[Rabbi Shlomo Zalman Auerbach]] Minchat Shlomo page 67 and Rabbi Eliezer Waldenberg Tzitz Eliezer 1:20:10 both disagree based on the Rama 338:1 where he rules that the prohibition of making a noise doesn't apply when this is done through a human voice. Since talking into the phone increases the electrical current being used, Rabbi Yitzchak Yaakov Weiss Minchat Yitzchak 3:38 and 3:60 prohibits based on that. Rav Shlomo Zalman Auerbach (Minchat Shlomo page 110) writes that the increase in current is not a problem in appliances where heat is not created.</ref> | ||
# Some say it is a good practice to unplug the phone before [[Shabbat]] so that if someone calls on [[Shabbat]] one won't hear it ring. <ref>Menuchat Ahava 24:10 </ref> | # Some say it is a good practice to unplug the phone before [[Shabbat]] so that if someone calls on [[Shabbat]] one won't hear it ring. <ref>Menuchat Ahava 24:10 </ref> | ||
# It is forbidden to speak into a tape recorder even if the recorder was turned on before [[Shabbat]]. <ref>Menuchat Ahava 24:13, Yechave Da'at 2.57 </ref> | # It is forbidden to speak into a tape recorder even if the recorder was turned on before [[Shabbat]]. <ref>Menuchat Ahava 24:13, Yechave Da'at 2.57 </ref> | ||
# It is permitted to use an electric blanket on [[shabbat]], provided one does not move the knob that adjusts it. It is proper to place scotch tape on top of the knob in order to prevent oneself from accidentally adjusting the blanket on [[shabbat]]. <ref> Igrot Moshe 3.50, Menuchat Ahava 1.24.37, Yechave Da'at 2.49 </ref> | # It is permitted to use an electric blanket on [[shabbat]], provided one does not move the knob that adjusts it. It is proper to place scotch tape on top of the knob in order to prevent oneself from accidentally adjusting the blanket on [[shabbat]]. <ref> Igrot Moshe 3.50, Menuchat Ahava 1.24.37, Yechave Da'at 2.49 </ref> | ||
===Automatic Doors, Doorbells, and Door Chimes=== | |||
# 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 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.</ref> | ||
===Shabbos Elevators=== | |||
# 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 23:49 (in the new edition 23:58) 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 23:49 (in the new edition 23:58) 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> | ||
# Some poskim write that only elderly and sick people should use [[shabbat]] elevators <ref> Or Letzion 2.47.36 </ref> | |||
===Refrigerators=== | |||
# Some poskim permit opening a refrigerator door only when the motor already is running, while many poskim hold that one may open the door even if the motor is off. <Ref> | # Some poskim permit opening a refrigerator door only when the motor already is running, while many poskim hold that one may open the door even if the motor is off. <Ref> | ||
* Rav Shlomo Zalman Auerbach (Minchat Shlomo 1:10) permits opening the refrigerator at any time because completing the circuit to run a motor may not involve any melacha at all, and even if it is, it is permitted because it is grama. He says that he’s not sure that it should be considered a psik reisha d’lo nicha lei as one doesn’t want the hot air to cause the motor to run sooner, because one also does want the motor to run so that the food doesn’t spoil. Tzitz Eliezer 8:12:4, 12:92, Rav Moshe Feinstein (quoted by The [[Shabbos]] Home vol 2, p. 482; see, however, Igrot Moshe 2:68), Rabbi Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/742317/Rabbi_Mordechai_I_Willig/Halacha_Engages_Modernity_-_Part_8_-_Electrical_Appliances_(Part_1) “Halacha Engages Modernity Part 8,”] min 18-22), Rav Benzion Meir Chai Uziel in Piskei Uziel 15, and Rav Joseph B. Soloveitchik quoted by [http://www.daat.ac.il/daat/english/journal/broyde_1.htm Rav Aharon Lichtenstein] agree. Rav Willig commented that the minhag in America is to be lenient. Rabbi Simcha Zellig Rieger in [http://www.hebrewbooks.org/pdfpager.aspx?req=12073&st=&pgnum=8 Hapardes (1934 volume 3 p. 6)] is one of the earliest rulings on this issue and was lenient to allow opening the refrigerator based on the opinion of the Aruch that pesik reish dilo nicha leih is permitted. | * Rav Shlomo Zalman Auerbach (Minchat Shlomo 1:10) permits opening the refrigerator at any time because completing the circuit to run a motor may not involve any melacha at all, and even if it is, it is permitted because it is grama. He says that he’s not sure that it should be considered a psik reisha d’lo nicha lei as one doesn’t want the hot air to cause the motor to run sooner, because one also does want the motor to run so that the food doesn’t spoil. Tzitz Eliezer 8:12:4, 12:92, Rav Moshe Feinstein (quoted by The [[Shabbos]] Home vol 2, p. 482; see, however, Igrot Moshe 2:68), Rabbi Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/742317/Rabbi_Mordechai_I_Willig/Halacha_Engages_Modernity_-_Part_8_-_Electrical_Appliances_(Part_1) “Halacha Engages Modernity Part 8,”] min 18-22), Rav Benzion Meir Chai Uziel in Piskei Uziel 15, and Rav Joseph B. Soloveitchik quoted by [http://www.daat.ac.il/daat/english/journal/broyde_1.htm Rav Aharon Lichtenstein] agree. Rav Willig commented that the minhag in America is to be lenient. Rabbi Simcha Zellig Rieger in [http://www.hebrewbooks.org/pdfpager.aspx?req=12073&st=&pgnum=8 Hapardes (1934 volume 3 p. 6)] is one of the earliest rulings on this issue and was lenient to allow opening the refrigerator based on the opinion of the Aruch that pesik reish dilo nicha leih is permitted. | ||
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* [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 definitive ruling but in passing. | * [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 definitive ruling but in passing. | ||
* See [http://www.zomet.org.il/Eng/?CategoryID=253&ArticleID=143 Zomet.org] or [http://www.star-k.org/kashrus/kk-cooling-keepcool.htm star-k.org] for details on other problems with refrigerators. </ref> If one forgot to disable the light he is permitted to ask a gentile to open or close the refrigerator for him. <ref> Yalkut Yosef Chelek 4 [[Shabbat]] 5 page 229, Iggerot Moshe OC 2:68, and Shemirat [[Shabbat]] Kehilchatah 3:31. The aforementioned poskim all reject the opinion of the Aruch either because psik reishe dilo nicha leih is not permitted and they also argue that it is nicha leih because had it not been [[shabbat]] one would certainly want the light to help him see (see minchat shlomo page 91), and say that one should get a gentile to do it for him. [http://www.daat.ac.il/DAAT/english/journal/broyde_1.htm Rabbi Broyde and Rabbi Jachter] permit even asking a Jew who doesn't know that the light will turn on as this would fall under the category of mitasek. Iggerot Moshe OC 2:68 and Shemirat [[Shabbat]] Kehilchitah 31:1 also permit hinting to the gentile to disable the light so that the refrigerator could be used for the remainder of [[shabbat]], but not telling him directly. </ref> | * See [http://www.zomet.org.il/Eng/?CategoryID=253&ArticleID=143 Zomet.org] or [http://www.star-k.org/kashrus/kk-cooling-keepcool.htm star-k.org] for details on other problems with refrigerators. </ref> If one forgot to disable the light he is permitted to ask a gentile to open or close the refrigerator for him. <ref> Yalkut Yosef Chelek 4 [[Shabbat]] 5 page 229, Iggerot Moshe OC 2:68, and Shemirat [[Shabbat]] Kehilchatah 3:31. The aforementioned poskim all reject the opinion of the Aruch either because psik reishe dilo nicha leih is not permitted and they also argue that it is nicha leih because had it not been [[shabbat]] one would certainly want the light to help him see (see minchat shlomo page 91), and say that one should get a gentile to do it for him. [http://www.daat.ac.il/DAAT/english/journal/broyde_1.htm Rabbi Broyde and Rabbi Jachter] permit even asking a Jew who doesn't know that the light will turn on as this would fall under the category of mitasek. Iggerot Moshe OC 2:68 and Shemirat [[Shabbat]] Kehilchitah 31:1 also permit hinting to the gentile to disable the light so that the refrigerator could be used for the remainder of [[shabbat]], but not telling him directly. </ref> | ||
===Security Cameras=== | |||
# Many poskim permit walking in an area where there surveillance cameras will capture a person’s image as long as he does not intend to be recorded. <Ref> | # Many poskim permit walking in an area where there surveillance cameras will capture a person’s image as long as he does not intend to be recorded. <Ref> | ||
* Rabbi Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/742317/Rabbi_Mordechai_I_Willig/Halacha_Engages_Modernity_-_Part_8_-_Electrical_Appliances_(Part_1) “Halacha Engages Modernity Part 8,”] min 48-49) agrees that it is permitted to walk in an area where there is a surveillance camera because unlike the light motion sensors, a person doesn’t benefit from the being videoed by the surveillance camera and thus qualifies as a psik reisha d’lo nicha lei which is permitted for a d’rabanan prohibition. Rav Shlomo Zalman Auerbach, (cited by Rav Zalman Nechemya Goldberg in Ateret Shlomo vol 6, p. 57), Yabia Omer 9:35, and The [[Shabbos]] Home (p. 489) agree. | * Rabbi Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/742317/Rabbi_Mordechai_I_Willig/Halacha_Engages_Modernity_-_Part_8_-_Electrical_Appliances_(Part_1) “Halacha Engages Modernity Part 8,”] min 48-49) agrees that it is permitted to walk in an area where there is a surveillance camera because unlike the light motion sensors, a person doesn’t benefit from the being videoed by the surveillance camera and thus qualifies as a psik reisha d’lo nicha lei which is permitted for a d’rabanan prohibition. Rav Shlomo Zalman Auerbach, (cited by Rav Zalman Nechemya Goldberg in Ateret Shlomo vol 6, p. 57), Yabia Omer 9:35, and The [[Shabbos]] Home (p. 489) agree. | ||
* Rabbi Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/764993/Rabbi_Hershel_Schachter/Electricity_on_Shabbos “Electricity on Shabbos,”] min 62-8) explains that if one is doing an action that is physically disconnected from where the melacha is occurring, it isn’t considered a psik reisha. Thus, Rav Schachter says that there’s what to rely on to permit walking in an area where there is a surveillance camera or a motion sensor which will turn on a light as long as one doesn’t have intent to be videoed or turn on the light. | * Rabbi Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/764993/Rabbi_Hershel_Schachter/Electricity_on_Shabbos “Electricity on Shabbos,”] min 62-8) explains that if one is doing an action that is physically disconnected from where the melacha is occurring, it isn’t considered a psik reisha. Thus, Rav Schachter says that there’s what to rely on to permit walking in an area where there is a surveillance camera or a motion sensor which will turn on a light as long as one doesn’t have intent to be videoed or turn on the light. | ||
* Sh"t Besel Chachma 6:65 suggests that walking in a place where there are surveillance cameras isn't considered Koteiv whatsoever and is no different than looking in a mirror on [[Shabbat]].</ref> | * Sh"t Besel Chachma 6:65 suggests that walking in a place where there are surveillance cameras isn't considered Koteiv whatsoever and is no different than looking in a mirror on [[Shabbat]].</ref> | ||
===Motion Sensor Toilets=== | |||
# Many poskim permit using an electrical automatic toilet if no other toilet is available. <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. | * 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. | ||
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# If someone has a grama system (for example [http://www.zomet.org.il/eng/?CategoryID=251&ArticleID=115 Zomet's grama alarm]) set up so that when the door is closed a mechanism will close an alarm system after some time, according to some poskim it is permitted to use it for a significant need.<ref>Minchat Shlomo 2:60:20</ref> | # If someone has a grama system (for example [http://www.zomet.org.il/eng/?CategoryID=251&ArticleID=115 Zomet's grama alarm]) set up so that when the door is closed a mechanism will close an alarm system after some time, according to some poskim it is permitted to use it for a significant need.<ref>Minchat Shlomo 2:60:20</ref> | ||
Many poskim would permit closing a door that sets up an alarm system that only go off after some time as it is considered grama. | Many poskim would permit closing a door that sets up an alarm system that only go off after some time as it is considered grama. | ||
===Motion Sensor Lights=== | |||
# Some poskim permit walking in an area where a motion sensor will turn on a light provided that one does not intend to turn on the light if there’s no other way to walk. <Ref> | |||
* Sheivet HaLevi 9:69 permits walking in an area where there is a motion sensor that will activate a light, such as those attached to the outside of buildings. He explains that davar she’eino mitkaven refers only to when one does an action that may cause an unintended melacha. If, however, one is walking normally and makes no motion in order for a melacha to occur, it is not even a psik reisha as long as one’s intent isn’t to turn on the light. Orchot [[Shabbat]] (p. 79) quotes Rav Elyashiv and Rav Nissim Karlitz who say that since one doesn’t have a direct connection to the melacha and doesn’t care about the light, it’s not called melechet machshevet. The [[Shabbos]] Home (p. 489) agrees. | |||
* Rabbi Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/742317/Rabbi_Mordechai_I_Willig/Halacha_Engages_Modernity_-_Part_8_-_Electrical_Appliances_(Part_1) “Halacha Engages Modernity Part 8,”] min 50-60) challenges this line of reasoning because it should be considered a psik reisha d’nicha lei and turning on a light might be deoraitta. Furthermore, The 39 Melachos (p. 1215) says that if one can’t avoid walking in a place that will turn on a light because of a motion sensor and the streets are dark so that one will benefit from the light turning on, one shouldn’t leave his house! He does permit one to walk past such a motion sensor if he closes his eyes at the time when the light will turn on because in such a case then it is not considered niche lei, even if one will open one's eyes right afterwards. | |||
* On the other hand, Rabbi Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/764993/Rabbi_Hershel_Schachter/Electricity_on_Shabbos “Electricity on Shabbos,”] min 62-8) explains that if one is doing an action that is physically disconnected from where the melacha is occurring, it isn’t considered a psik reisha. Thus, Rav Schachter says that there’s what to rely on to permit walking in an area where there is a surveillance camera or a motion sensor which will turn on a light as long as one doesn’t have intent to be videoed or turn on the light. </ref> | |||
# If one is already in the room that has a motion sensor and the lights are on and as long as one is inside the lights stay on one may stay in the room.<ref>Minchat Asher 1:31:5</ref> | |||
===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</ref> | # 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</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 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 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> | ||
===Medical Monitoring=== | |||
# A patient hooked up to a monitor that measures his heartbeat and the like doesn't have to be concerned for its functioning on Shabbat.<ref>Minchat Asher 1:31:2</ref> | |||
# A person who needs to wear an oxygen mask with monitors to sleep may do so on Shabbat.<Ref>Minchat Asher 1:31:4</ref> | |||
===GPS=== | |||
# Someone with Alzheimer's or an Autistic child who needs to wear an electronic GPS device to track his location and even alert a responsible party in cases of danger may do so on Shabbat.<ref>Minchat Asher 1:31:3</ref> | |||
==Setting Timers before Shabbat== | ==Setting Timers before Shabbat== | ||
