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Electricity on Shabbat

2025-06-08T20:31:02Z

IvduEsHashemBsimcha: /* Water Coolers and Water Fountains */

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==Electricity on Shabbat==

#It is forbidden to turn on any electric device whether it is plugged into the wall or runs on batteries.<ref>Menuchat Ahava 24:2 holds that the prohibition involved is that by completing the circuit one creates an electric current in the wire like there is a prohibition to create a fire ([[Molid]]) on [[Shabbat]].

*There's is a lengthy discussion about which melacha is involved when using electricity. One suggestion is that it is a violation of [[Mavir]] ([[Lighting a fire]]). See a very interesting comparison of Rav Henkin (Edut LeYisrael p. 151) who seems to compare an electric current to movement of electrons when a person starts to walk or hits a piece of metal and says that’s not called a fire unless the fire is visible. Rabbi Yitzchak Schmelkes Beit Yitzchak Hashmatot to YD 2:31, says that completing a circuit constitutes a rabbinic violation of [[molid]]. In Beitza 23a the gemara prohibits one from adding scent to a garment because of [[molid]]. Similarly, the Beit Yitzchak argues, introducing electricity into a device is [[molid]].
*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>
#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===

#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>

===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 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==

#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>
#It is forbidden to turn off or dim an electric light.<ref>While Melamed Lehoil OC 49, Kuntres Gorem HaMalot 185, Maharsham 2:247, Minchat Shlomo (pages 85-88 and pages 107-109), and 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 any electric appliance.<ref>Menuchat Ahava 24:5 </ref>

===Phones===

#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.

*Lifting the Phone: In addition to the problems of circuits or the problem of a light flashing when lifting the phone, Rabbi Levi Yitzchak Halperin in Maaseh Choshev 1:60 argues that starting the dial tone violates the rabbinic prohibition of making a noise, or hashma'at kol.
*Dialing: 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: 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>

===Recorders===

#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. Igrot Moshe OC 3:55 forbade recording a shiur on Shabbat or the like since speaking into it might cause the voltage to increase in the circuit and also it might be considered molid to have something new introduced into the memory of the recorder.</ref>

===Dryer===
#It is forbidden to leave wet clothing in a dryer and leave it on before Shabbat so that continues to operate on Shabbat.<ref>A Guide to Practical Halacha (Shabbat v. 3 p. 156 n. 63) quoting Rav Moshe Feinstein</ref>
===Electric Blanket===

#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> Note this only applies to the older electric blankets that work when plugged in but not ones which are responsive to sensing a person's presence are forbidden.
# A space heater according to many poskim is muktzeh.<ref>Rav Shlomo Zalman Auerbach (Shulchan Shlomo 308:13 fnt. 34), Orchot Shabbat ch. 19 fnt. 246, Avnei Yishfeh, Shalmei Yehuda 2:19 quoting Rav Elyashiv</ref> Some hold it is only a kli she'melachto l'isur.<Ref>39 Melachos (v. 1 p. 51) based on Igrot Moshe 3:49, 4:51:5</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>
#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/901089 Rabbi Sultan]</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>
#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>*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.
*In defining grama, Rav Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/764993/Rabbi_Hershel_Schachter/Electricity_on_Shabbos “Electricity on Shabbos,”] min 73-6) explains that according to many achronim who understand grama as a delay in time, it isn’t even a psik reisha to open a refrigerator if the motor will turn on at a later time, while according to Rav Soloveitchik, who defined grama as a total disconnect in action, if it was certain that opening the door would cause the motor to go on any earlier, perhaps it would be forbidden to open the door when the motor wasn’t running based on koach achar m’urev bo. (See B’Ikvei HaTzon siman 7).
*On the other hand, Rav Ovadia Yosef (Yabia Omer 1:21) assumes like Rav Shlomo Zalman that it is grama, but thinks that completing a circuit may involve an issur deoraitta of hav’ara. He also is uncertain if this should be considered a psik reisha d’lo nicha lei and concludes that it is permitted, but it nevertheless is proper not to open the door unless the motor is running. Har Tzvi 1:151, Menuchat Ahava 24:19, and Rav Henkin (Edut LeYisrael p. 122) agree that although it is permitted, it’s proper to be strict.
*Lastly, Chelkat Yaakov O”C 76 argues that while it may be a psik reisha, perhaps it is not considered grama since this is the intended normal way it is used. Therefore, he rules that one may only open the door when the motor already is running. Minchat Yitzchak 2:16 and 3:24, Az Nidberu 2:36, Sh"t Igrot Moshe 2:68, 4:74, and Mishnat Rabbi Aharon 1:4 agree.
*Shemirat Shabbat KeHilchata 10:12, Orchot [[Shabbat]] (vol 3 p. 62), and The [[Shabbos]] Home (p. 482) quote the two approaches but do not give a final ruling. Shemirat Shabbat Kehilchata (10:12) recommends setting the refrigerator to a timer.
*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>
#If the light is left on and one finds a way to open the refrigerator the food inside isn't mutkzeh.<ref>Shemirat Shabbat Kehilchata ch. 10 fnt. 44 explains that it isn't muktzeh since turning on the light is merely an impediment (Magen Avraham 518:14 from Ran and Rashba Beitzah 31b) and also there are permitted ways to get a refrigerator to open a refrigerator with a light on.</ref>
===Water Coolers and Water Fountains===
[[File:Water Cooler.jpg|100px|right]]
# A water fountain that is mechanically operated and the button itself isn't electric may be used on Shabbat as long as the motor for the compressor to cool the water isn't triggered when one is using it. The amount of water one can remove in one time without triggering the motor depends on the water fountain.<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 definitive ruling but in passing. Note that this wouldn't apply to an electric water fountain that triggers a circuit. Regarding Rav Schachter's opinion, see [https://www.yutorah.org/lectures/924745 R' Sultan's note about water fountains at YU].</ref>
# A water cooler is essentially similar to a refrigerator. If the water is only cooled at certain intervals when the water becomes warm it is permitted to be used. If the water is cooled immediately upon pressing the button it is forbidden.<ref>[https://revach.net/ask/article.php?id=173 revach.net], [https://dinonline.org/2010/05/03/water-cooler-on-shabbos/ dinonline.com], [https://www.zomet.org.il/eng/?CategoryID=250&ArticleID=102]. Zomet also offers a product to </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>*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.
*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>
#Walking in the Kotel Plaza according to a minority opinion is forbidden on Shabbat but many poskim are still lenient.<ref>See the lenient opinions in the previous footnote. However, Rav Elyashiv (Or HaShabbat v. 25 p. 157) held that walking in the Kotel Plaza on Shabbat is forbidden since one does benefit from the added security with the surveillance cameras and as such it isn't considered an unintentional action. </ref>

===Motion Sensor Toilets===

#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.
*Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, p. 335) quotes Kedushat HaShabbat (Rabbi Moshe Harari p. 79) who says that if there’s no other bathroom available other than one which has toilets that automatically flush when one moves away, one may use the toilet because of Kavod HaBriyot.
*Rabbi Yisrael Belsky in Shulchan HaLevi 7:7 permits using this type of bathroom if there is no other bathroom available, but if there’s another option, he forbids using the electrical toilet. Rabbi Aryeh Lebowitz ([http://www.yutorah.org/lectures/lecture.cfm/761805/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Using_Automatic_Bathrooms_on_Shabbos “Using Automatic Bathrooms on Shabbos”]) quotes Rav Belsky as saying that kavod habriyot would not be a leniency in order to wash one’s hands with an automatic sink.</ref>

===Alarm Systems===

#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>

===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.</ref> Some poskim only permit walking in front of an automatic light if one doesn't benefit from the light such as if it is possible to walk without that light.<ref>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.
*Rav Yitzchak Yosef ([https://www.torahanytime.com/#/lectures?v=76145 Motzei Shabbat Mishpatim 5779 min 18]) explained that the opinion of the Shevet Halevi is based on the Rashba Shabbat 106a which is rejected by Shulchan Aruch. He said that his father forbade walking in front of an automatic light if it is necessary to walk such as in a stairwell.</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>
#If one is already in a room that has a motion sensor and if one leaves the room the lights will go off one may leave the room.

===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 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 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>

===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>

===Baby Monitors===

#See [[Infants_on_Shabbat#Baby_Monitors]]

===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>

===Dishwashers===

#It is forbidden to set a timer before [[shabbat]] to automatically operate a dishwasher on [[shabbat]].<ref>Shemirat Shabbat Kehilchata 12:37, Menuchat Ahava 1.24.31. The Shemirat Shabbat Kehilchata's proof is that when you close the door even though it is totally off it is considered a grama when the melacha will occur later like we find in Mishna Brurah 253:100. [http://www.yutorah.org/sidebar/lecture.cfm/859947/rabbi-hershel-schachter/status-and-applications-of-use-of-electric-appliances-and-devices-on-shabbat/ Rav Hershel Schachter (Electricity on Shabbat min 35)] explained that it was forbidden to use a dishwasher on Shabbat even if it is going to turn on at a later time since closing the door is considered a grama for when the timer will turn on.
Since the dishwasher doesn't function if it isn't closed it may not be used. It is also forbidden to illegally get a mechanic who will break the dishwasher so that it starts even if the door isn't closed.</ref>

===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. 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>
#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>
#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>

See [[Infants_on_Shabbat#Baby_Swing]] for another application of this halacha.

==Setting Timers before Shabbat==

#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 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]].
#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>
#It is forbidden to leave a bread machine on a delayed start timer to bake fresh bread on Shabbat because even if one does so the bread will be muktzeh.<ref>Divrei Dovid 4:21 explains that fresh bread cooked on Shabbat is muktzeh since the flour during ben hashemashot wasn't edible. He explains that it isn't considered gamru biyadey adam since 1) Since it wasn't baked before Shabbat it is considered like it was totally rejected (dachinhu byadayim). 2) It didn't start during ben hashemashot. 3) Nolad is more serious than other muktzeh.</ref>
#Some say that one should not leave one's website open and available for people to use on Shabbat and it is more serious than Lifnei Iver or Shevitat Kelim since Jews are doing melacha with your property.<ref>Rav Elyashiv cited by Kedushat HaShabbat (R' Moshe Harari pp. 98-101). See also [https://www.hebrewbooks.org/52532 Meishiv Mishpat 1:1].</ref>
# One may change the setting on a shabbat clock in order to make lights stay on for more time. <ref> Ach Tov vaHessed, Halacha Yomit 5783, Page 93 </ref> However, ideally, one may only change the setting on a shabbat clock in order to make lights stay on for less time if it is for a sick person. <ref> Yabia Omer 3:18 </ref>

==Sending Email on Friday==

#Strictly speaking it is permissible to send an email on Friday afternoon from America to Israel when it is already [[Shabbat]] in Israel or on Saturday night from New York to California where it still is [[Shabbat]] but it's praiseworthy to avoid it.<ref>[http://www.ou.org/webcast_kosher Rav Hershel Schachter] (OU Kosher Webcast, 2011, min 9-13) ruled that strictly speaking it's permissible but it's praiseworthy to avoid it.</ref>
#However, one may not send an email to a non-observant Jew who may look at it on [[Shabbat]].<ref>Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, vol 1, pg 170-1) writes that it's permissible unless one is sending the email to a non-observant Jew who may look at it on [[Shabbat]] in which case it's forbidden because one will be encouraging violation of [[Shabbat]]. </ref>
#It is permitted to send a fax from Israel to America when it is no longer Shabbat in Israel.<ref>Yalkut Yosef Shabbat 5752 v. 2 p. 243 307:3:9 is lenient to send a fax from Israel to America after Shabbat in Israel unless he is sending it to a non-observant Jew who will move the paper on Shabbat or read something that he's not supposed to read on Shabbat.</ref>

==Reading by candle light versus light bulb==

#One isn’t allowed to read by a candle (wick in oil) on [[Shabbat]] because there is Gezerah that one will come to tilt the wick. <ref>Mishna [[Shabbat]] 11a says that it’s forbidden to read by the light of a candle because one will come to tilt the wick. Rashi explains that if one tilts to wick (which is flickering) towards the oil so that it lights well, one will be violating [[Mavir]] (lighting a flame on [[Shabbat]], which includes adding fuel to a flame). S”A 275:1 quotes this as halacha. Kitzur Shulchan Aruch 80:1 agrees. </ref>
#There is a dispute whether the Gezerah applies to a kerosene lamp. Thus, if one wants to read by a kerosene lamp on [[Shabbat]], one should make a recognizable sign that says “Today is [[Shabbat]]” to remind oneself no to fix the lamp on [[Shabbat]] in order 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 s.v. 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 Magen 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 and Buir HaGra concur. The Mishna Brurah 275:4, however, permits reading by 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 (unlike his stringent ruling in Sh”t Yabia Omer 1:16:6-9 and Yalkut Yosef (first edition [[Shabbat]] vol 1 pg 317)). Kitzur Shulchan Aruch 80:1 writes that the minhag is to permit reading by a wax candle, however, one should put up a sign to remind oneself to trim the wick. </ref>
#One is permitted to read by electric lights. <ref>Sh"t Yechave Daat 3:20, Sh"t Rivivot Ephraim 1:222:27. <br />

*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, he adds that we shouldn’t 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 (Magen 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> This is true even if there is a dimmer on the light which controls the amount of light.<ref>Sh"t Yechave Daat 6:20 </ref>

==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 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 2:247, 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>
#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.

*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]. 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>

==Static Electricity==

#According to most poskim, the unintentional creation of static electricity from clothes is not a halachic problem.<ref>Shemirat Shabbat Kihilchita 15:72 quoting Rav Shlomo Zalman Auerbach. Tzitz Eliezer 7:10 writes that there is no problem because the static makes no real impact in that small amount of time, there is no precedent for this type of electricity in the times of the mishkan, and this type of electricity cannot start a fire at all. Sh"t Yabia Omer 5:27 and Sh"t Yechave Daat 2:46 says it is permitted because one does not intend for them, and doesn't care for them. (psik reishe dilo nicha leh.) Chazon Ish OC 50:5 rules stringently in this however. </ref>

==Yom Tov==

#Most poskim agree that turning on or off an incandescent light on [[Yom Tov]] is forbidden rabbinically. Although in the past some poskim permitted turning on lights on [[Yom Tov]], it was based on an incorrect assumption. Thus, the accepted minhag is to follow the poskim who say that it's forbidden.<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 Beiur 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] explain that this is based on a faulty understanding of electricity that completing a circuit only transfers an existing flame, which isn't correct. Thus, they reject these arguments and conclude that since this is not the view of the majority of the poskim it is prohibited. The poskim who forbid turning on a light on [[Yom Tov]] include 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, and Shemirat Shabbat Kehilchatah 13:2. </ref>

==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 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).
#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>
#Screen: Turning the screen on and off is similar to turning a regular light on and off - this can be an issur derabanon of making a fire (Mavir) according to some Poiskim.<ref>See Rabbi Shmuel Eliyahu in [http://www.yutorah.org/lectures/lecture.cfm/803195/Rabbi_Shmuel_Eliyahu/%D7%93%D7%99%D7%95%D7%9F_%D7%94%D7%94%D7%9C%D7%9B%D7%AA%D7%99_%D7%A2%D7%9C_%D7%A9%D7%99%D7%9E%D7%95%D7%A9_%D7%91%D7%98%D7%90%D7%91%D7%9C%D7%98_%D7%9C%D7%90%D7%A0%D7%A9%D7%99_%D7%A2%D7%96%D7%A8%D7%94_%D7%A8%D7%90%D7%A9%D7%95%D7%A0%D7%94_%D7%91%D7%A9%D7%91%D7%AA a shiur on yutorah.org] about using tablets on Shabbat for the Magen Dovid Adom and doctors in hospitals. He takes for granted that writing on tablets is forbidden for regular use but discusses its use for doctors.</ref>
#Charging: When you plug the wall charger into or out of the phone constitutes a violation of creating or breaking a circuit which is forbidden.<ref>See above.</ref>

==Communication on Shabbat==

#It is forbidden to initiate a phone call on Shabbat.<ref>See [[#Phones]] above.</ref>
#Pressing a button on a phone on Shabbat is forbidden.<ref>See [[#Phones]] above.</ref>
#Similarly, even if a phone call is already placed and in process it is forbidden to speak into the phone on Shabbat.<ref>See [[#Phones]] above.</ref>
#It is forbidden to read text messages on Shabbat.<ref>Aseh Lecha Rav 1:35:4</ref>
#It is forbidden to send text messages on Shabbat.<ref>See [[#Phones]] and [[#The Shabbos App]]. Aseh Lecha Rav 1:35:4</ref>
#It is forbidden to watch TV on Shabbat.<ref>
*Aseh Lecha Rav 1:35 writes that it is forbidden to have a Television on during Shabbat even with a timer. He offers several reasons. 1) There's a marit ayin that you turned it on during Shabbat. 2) Listening to music on Shabbat is forbidden even if was set up before Shabbat lest a person come to fix the instrument (Aruch Hashulchan 338:5). 3) Avsha Milta and Uvda Dchol: Causing a noise to occur as a result of a melacha that happens automatically is forbidden as it desecrates Shabbat (Rama 252:5). 4) Daber Daver: It is forbidden to speak or listen to mundane words on Shabbat (Gemara Shabbat 113a, Shulchan Aruch 307:1).
*[https://www.torahanytime.com/#/lectures?v=63110 Rav Yitzchak Yosef (Motzei Shabbat Parshat Chukat 5778 end)] explained that he never wrote that it is completely forbidden for a Sephardi to watch TV on Shabbat because Shulchan Aruch doesn't subscribe to the prohibition of Avsha Milta. However, he wrote that it is inappropriate and is forbidden because of the "fifth Shulchan Aruch," as he termed it, policies of the Gedolei Hador.</ref>

==The Shabbos App==
[[Image:Shabbos_App.png|200px|right]]
The Shabbos App was an idea of a smartphone app that would be permitted to use on Shabbos based on Grama and other factors. In reality it doesn't exist but in the process many poskim explained why the idea wasn't viable. Also, see the [[Talk:Electricity_on_Shabbat| discussion page]].

*''[[Grama]]'': Having the app respond randomly in a delayed fashion is not permitted because of grama: 1) The grama is completely illusionary - immediately upon touching it sends signals to the phone and randomly it'll decide to respond, that's not grama at all. Internally, the input receivers and programming callbacks are triggered when the [https://en.wikipedia.org/wiki/Soft_key "soft keys"] are pressed. Immediately, those signals and processes go into motion even though you might not see any visible result.<ref>[http://www.yutorah.org/lectures/lecture.cfm/818766/Rabbi_Michael_Siev/Five_Minute_Halacha_-_The_Shabbos_App# Rabbi Michael Siev] and [http://www.srugim.co.il/91536-%D7%90%D7%9E%D7%99%D7%AA%D7%99-%D7%90%D7%A4%D7%9C%D7%99%D7%A7%D7%A6%D7%99%D7%94-%D7%9C%D7%A9%D7%99%D7%9E%D7%95%D7%A9-%D7%91%D7%A1%D7%9E%D7%A8%D7%98%D7%A4%D7%95%D7%9F-%D7%91%D7%A9%D7%91%D7%AA Rabbi Yitzchak Rosen] from tzomet present this argument against the Shabbos App; the process is set in motion immediately even if the response is delayed. See details about touchscreen technology on [https://en.wikipedia.org/wiki/Touchscreen#Technologies wikipedia].</ref> 2) The entire idea of defining grama as a delay is very questionable. Rav Soloveitchik<ref>cited by Rav Schachter in Bikvei HaTzoan Siman 7</ref> holds that grama is only when something is completely disconnected physically and temporally from the initial action. However, if a delayed result is the product of a series of a chain reaction or a process, that is all considered your original action. Accordingly, this would be forbidden.<ref>See [http://www.cross-currents.com/archives/2014/10/06/whats-shabbos-app/ Rabbi Yitzchak Adlerstein's] argument against the Shabbos App which is similar to this approach in not defining grama as a delayed reaction. </ref> 3) Even if it is actually considered grama, grama is forbidden according to the Rama 334:22.
*''Eino Kayama'': Having the data erased hourly is not a reason to permit writing on smartphone. 1) Writing in a non-permanent fashion is still asur m'derabbanan.<ref>Mishna (Shabbat 104b), Rambam (Shabbat 11:15), Shulchan Aruch 340:4</ref> 2) It is not temporary - anything which lasts as long as you need it to last even if it is erased afterwards isn't temporary.<ref>Rav Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/799655/Rabbi_Hershel_Schachter/Shiur_#28_-_Shabbos_-_Boneh,_Koseiv Gemara Shabbat Shiur #28 (min 32-3)]) explained that every writing in the world is temporary. Rather the Mishna considers anything that doesn't last as long as a person would normally need it for to be temporary. However, a camera system which is deleted after some time is considered permanent since it serves the intended purpose by being recorded and kept for as long as it is was necessary. He added that this is reasonable since this is how the industry makes such camera's and doesn't consider the recording to be flawed in that it doesn't last forever.</ref> 3) The quality of the writing is permanent. Even though when you write it you know that you'll erase it soon or you set up a system which will erase it soon, the writing in it of itself is permanent if not erased afterwards.<ref>Avnei Nezer OC 180</ref>
*''Zilzul Shabbat'': The Gemara Sanhedrin 46a describes a case in which the supreme court in Yerushalayim condemned a person who rode a horse on Shabbat. Even though technically, riding a horse on Shabbat is only a rabbinic prohibition, it is considered a serious infraction upon the sanctity of Shabbat.<ref>Rambam (Sanhedrin 24:4) codifies this.</ref> According to Rav Moshe and many gedolim this would be considered zilzul Shabbat.<ref>Igrot Moshe OC 4:60. [http://www.thejewishweek.com/news/international/new-shabbos-app-creates-uproar-orthodox-circles The Jewish Week] cites Rabbi Moshe Elefant (from the OU) as considering the Shabbos App to be "very distasteful and not permissible on Shabbos.” [http://www.yutorah.org/lectures/lecture.cfm/818766/Rabbi_Michael_Siev/Five_Minute_Halacha_-_The_Shabbos_App# Rabbi Michael Siev] from Yeshivat Lev HaTorah explained how that the App is halachically problematic. Besides the issues above, he adds that the display changing is an issue. Rav Hershel Schachter (shiur on yutorah 10/3/14) merely mentioned the Shabbos App as a "chiddush" of our generation in a joking manner. He didn't go into any detail as he explained the he didn't know of its details.</ref>

==Electric Sensors==

#It is forbidden to speak to "Siri" or Alexa or another other voice activated electronic device on Shabbat.<ref>Igrot Moshe YD 1:173 writes that it is forbidden to activate an electronic device with your voice on Shabbat.</ref>
#It is forbidden to walk in front of an motion sensor to open an electric door to cause it to open.<ref>Shevet Halevi 9:68 writes that it is forbidden to intentionally cause a motion sensor to cause an electric door to open on Shabbat.</ref> If one needs to enter a door that is activated by a motion sensor he can walk immediately behind a non-Jew who is entering for his own benefit.<ref>Shevet Halevi 9:68, Ubyom HaShabbat 32:18</ref>
#Many poskim hold that it is permitted to walk in front of a motion sensor that will turn on a light in a lit place if one doesn't try to turn it on and doesn't care about it.<ref>Shevet Halevi 9:68 writes that since one doesn't care about turning on the light it isn't even considered a pesik reisha on a derabbanan and is permitted. He repeats this in 1:47, 3:41, 3:97, and 9:69.</ref>
#It is forbidden to use an electric card key to open a lock on Shabbat.<ref>Shevet Halevi 9:68</ref>
#It is permitted to sleep with an electric blanket that is turned on before Shabbat and has any buttons or adjustable knobs covered.<ref>Igrot Moshe OC 3:50 writes that the blanket isn't muktzeh since it is a kli for heter and isur and more significantly heter. In terms of a concern that one is going to adjust it one needs to cover the buttons before Shabbat. See there for more details.</ref>

==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].
#A few halachot on this page are derived from the Halachipedia Article [http://halachipedia.com/documents/5772/25.pdf Issue 25 - Electronics on Shabbat].

==Sources==
{{Reflist|2}}
[[Category:Shabbat]]
<references />
{{Shabbat Table}}

Electricity on Shabbat

2025-06-08T20:29:27Z

IvduEsHashemBsimcha: /* Automatic Doors, Doorbells, and Door Chimes */

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[[Image:Light_Bulb.JPG|right|200px]]
==Electricity on Shabbat==

#It is forbidden to turn on any electric device whether it is plugged into the wall or runs on batteries.<ref>Menuchat Ahava 24:2 holds that the prohibition involved is that by completing the circuit one creates an electric current in the wire like there is a prohibition to create a fire ([[Molid]]) on [[Shabbat]].

*There's is a lengthy discussion about which melacha is involved when using electricity. One suggestion is that it is a violation of [[Mavir]] ([[Lighting a fire]]). See a very interesting comparison of Rav Henkin (Edut LeYisrael p. 151) who seems to compare an electric current to movement of electrons when a person starts to walk or hits a piece of metal and says that’s not called a fire unless the fire is visible. Rabbi Yitzchak Schmelkes Beit Yitzchak Hashmatot to YD 2:31, says that completing a circuit constitutes a rabbinic violation of [[molid]]. In Beitza 23a the gemara prohibits one from adding scent to a garment because of [[molid]]. Similarly, the Beit Yitzchak argues, introducing electricity into a device is [[molid]].
*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>
#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===

#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>

===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 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==

#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>
#It is forbidden to turn off or dim an electric light.<ref>While Melamed Lehoil OC 49, Kuntres Gorem HaMalot 185, Maharsham 2:247, Minchat Shlomo (pages 85-88 and pages 107-109), and 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 any electric appliance.<ref>Menuchat Ahava 24:5 </ref>

===Phones===

#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.

*Lifting the Phone: In addition to the problems of circuits or the problem of a light flashing when lifting the phone, Rabbi Levi Yitzchak Halperin in Maaseh Choshev 1:60 argues that starting the dial tone violates the rabbinic prohibition of making a noise, or hashma'at kol.
*Dialing: 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: 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>

===Recorders===

#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. Igrot Moshe OC 3:55 forbade recording a shiur on Shabbat or the like since speaking into it might cause the voltage to increase in the circuit and also it might be considered molid to have something new introduced into the memory of the recorder.</ref>

===Dryer===
#It is forbidden to leave wet clothing in a dryer and leave it on before Shabbat so that continues to operate on Shabbat.<ref>A Guide to Practical Halacha (Shabbat v. 3 p. 156 n. 63) quoting Rav Moshe Feinstein</ref>
===Electric Blanket===

#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> Note this only applies to the older electric blankets that work when plugged in but not ones which are responsive to sensing a person's presence are forbidden.
# A space heater according to many poskim is muktzeh.<ref>Rav Shlomo Zalman Auerbach (Shulchan Shlomo 308:13 fnt. 34), Orchot Shabbat ch. 19 fnt. 246, Avnei Yishfeh, Shalmei Yehuda 2:19 quoting Rav Elyashiv</ref> Some hold it is only a kli she'melachto l'isur.<Ref>39 Melachos (v. 1 p. 51) based on Igrot Moshe 3:49, 4:51:5</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>
#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/901089 Rabbi Sultan]</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>
#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>*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.
*In defining grama, Rav Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/764993/Rabbi_Hershel_Schachter/Electricity_on_Shabbos “Electricity on Shabbos,”] min 73-6) explains that according to many achronim who understand grama as a delay in time, it isn’t even a psik reisha to open a refrigerator if the motor will turn on at a later time, while according to Rav Soloveitchik, who defined grama as a total disconnect in action, if it was certain that opening the door would cause the motor to go on any earlier, perhaps it would be forbidden to open the door when the motor wasn’t running based on koach achar m’urev bo. (See B’Ikvei HaTzon siman 7).
*On the other hand, Rav Ovadia Yosef (Yabia Omer 1:21) assumes like Rav Shlomo Zalman that it is grama, but thinks that completing a circuit may involve an issur deoraitta of hav’ara. He also is uncertain if this should be considered a psik reisha d’lo nicha lei and concludes that it is permitted, but it nevertheless is proper not to open the door unless the motor is running. Har Tzvi 1:151, Menuchat Ahava 24:19, and Rav Henkin (Edut LeYisrael p. 122) agree that although it is permitted, it’s proper to be strict.
*Lastly, Chelkat Yaakov O”C 76 argues that while it may be a psik reisha, perhaps it is not considered grama since this is the intended normal way it is used. Therefore, he rules that one may only open the door when the motor already is running. Minchat Yitzchak 2:16 and 3:24, Az Nidberu 2:36, Sh"t Igrot Moshe 2:68, 4:74, and Mishnat Rabbi Aharon 1:4 agree.
*Shemirat Shabbat KeHilchata 10:12, Orchot [[Shabbat]] (vol 3 p. 62), and The [[Shabbos]] Home (p. 482) quote the two approaches but do not give a final ruling. Shemirat Shabbat Kehilchata (10:12) recommends setting the refrigerator to a timer.
*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>
#If the light is left on and one finds a way to open the refrigerator the food inside isn't mutkzeh.<ref>Shemirat Shabbat Kehilchata ch. 10 fnt. 44 explains that it isn't muktzeh since turning on the light is merely an impediment (Magen Avraham 518:14 from Ran and Rashba Beitzah 31b) and also there are permitted ways to get a refrigerator to open a refrigerator with a light on.</ref>
===Water Coolers and Water Fountains===
[[File:Water Cooler.jpg|100px|right]]
# A water fountain that is mechanically operated and the button itself isn't electric may be used on Shabbat as long as the motor for the compressor to cool the water isn't triggered when one is using it. The amount of water one can remove in one time without triggering the motor depends on the water fountain.<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 definitive ruling but in passing. Note that this wouldn't apply to an electric water fountain that triggers a circuit. Regarding Rav Schachter's opinion, see [https://www.yutorah.org/lectures/lecture.cfm/924745/Rabbi%20Ike%20Sultan/Using%20YU%20Water%20Fountains%20on%20Shabbos R' Sultan's note about water fountains at YU].</ref>
# A water cooler is essentially similar to a refrigerator. If the water is only cooled at certain intervals when the water becomes warm it is permitted to be used. If the water is cooled immediately upon pressing the button it is forbidden.<ref>[https://revach.net/ask/article.php?id=173 revach.net], [https://dinonline.org/2010/05/03/water-cooler-on-shabbos/ dinonline.com], [https://www.zomet.org.il/eng/?CategoryID=250&ArticleID=102]. Zomet also offers a product to </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>*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.
*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>
#Walking in the Kotel Plaza according to a minority opinion is forbidden on Shabbat but many poskim are still lenient.<ref>See the lenient opinions in the previous footnote. However, Rav Elyashiv (Or HaShabbat v. 25 p. 157) held that walking in the Kotel Plaza on Shabbat is forbidden since one does benefit from the added security with the surveillance cameras and as such it isn't considered an unintentional action. </ref>

===Motion Sensor Toilets===

#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.
*Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, p. 335) quotes Kedushat HaShabbat (Rabbi Moshe Harari p. 79) who says that if there’s no other bathroom available other than one which has toilets that automatically flush when one moves away, one may use the toilet because of Kavod HaBriyot.
*Rabbi Yisrael Belsky in Shulchan HaLevi 7:7 permits using this type of bathroom if there is no other bathroom available, but if there’s another option, he forbids using the electrical toilet. Rabbi Aryeh Lebowitz ([http://www.yutorah.org/lectures/lecture.cfm/761805/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Using_Automatic_Bathrooms_on_Shabbos “Using Automatic Bathrooms on Shabbos”]) quotes Rav Belsky as saying that kavod habriyot would not be a leniency in order to wash one’s hands with an automatic sink.</ref>

===Alarm Systems===

#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>

===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.</ref> Some poskim only permit walking in front of an automatic light if one doesn't benefit from the light such as if it is possible to walk without that light.<ref>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.
*Rav Yitzchak Yosef ([https://www.torahanytime.com/#/lectures?v=76145 Motzei Shabbat Mishpatim 5779 min 18]) explained that the opinion of the Shevet Halevi is based on the Rashba Shabbat 106a which is rejected by Shulchan Aruch. He said that his father forbade walking in front of an automatic light if it is necessary to walk such as in a stairwell.</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>
#If one is already in a room that has a motion sensor and if one leaves the room the lights will go off one may leave the room.

===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 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 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>

===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>

===Baby Monitors===

#See [[Infants_on_Shabbat#Baby_Monitors]]

===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>

===Dishwashers===

#It is forbidden to set a timer before [[shabbat]] to automatically operate a dishwasher on [[shabbat]].<ref>Shemirat Shabbat Kehilchata 12:37, Menuchat Ahava 1.24.31. The Shemirat Shabbat Kehilchata's proof is that when you close the door even though it is totally off it is considered a grama when the melacha will occur later like we find in Mishna Brurah 253:100. [http://www.yutorah.org/sidebar/lecture.cfm/859947/rabbi-hershel-schachter/status-and-applications-of-use-of-electric-appliances-and-devices-on-shabbat/ Rav Hershel Schachter (Electricity on Shabbat min 35)] explained that it was forbidden to use a dishwasher on Shabbat even if it is going to turn on at a later time since closing the door is considered a grama for when the timer will turn on.
Since the dishwasher doesn't function if it isn't closed it may not be used. It is also forbidden to illegally get a mechanic who will break the dishwasher so that it starts even if the door isn't closed.</ref>

===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. 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>
#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>
#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>

See [[Infants_on_Shabbat#Baby_Swing]] for another application of this halacha.

==Setting Timers before Shabbat==

#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 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]].
#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>
#It is forbidden to leave a bread machine on a delayed start timer to bake fresh bread on Shabbat because even if one does so the bread will be muktzeh.<ref>Divrei Dovid 4:21 explains that fresh bread cooked on Shabbat is muktzeh since the flour during ben hashemashot wasn't edible. He explains that it isn't considered gamru biyadey adam since 1) Since it wasn't baked before Shabbat it is considered like it was totally rejected (dachinhu byadayim). 2) It didn't start during ben hashemashot. 3) Nolad is more serious than other muktzeh.</ref>
#Some say that one should not leave one's website open and available for people to use on Shabbat and it is more serious than Lifnei Iver or Shevitat Kelim since Jews are doing melacha with your property.<ref>Rav Elyashiv cited by Kedushat HaShabbat (R' Moshe Harari pp. 98-101). See also [https://www.hebrewbooks.org/52532 Meishiv Mishpat 1:1].</ref>
# One may change the setting on a shabbat clock in order to make lights stay on for more time. <ref> Ach Tov vaHessed, Halacha Yomit 5783, Page 93 </ref> However, ideally, one may only change the setting on a shabbat clock in order to make lights stay on for less time if it is for a sick person. <ref> Yabia Omer 3:18 </ref>

==Sending Email on Friday==

#Strictly speaking it is permissible to send an email on Friday afternoon from America to Israel when it is already [[Shabbat]] in Israel or on Saturday night from New York to California where it still is [[Shabbat]] but it's praiseworthy to avoid it.<ref>[http://www.ou.org/webcast_kosher Rav Hershel Schachter] (OU Kosher Webcast, 2011, min 9-13) ruled that strictly speaking it's permissible but it's praiseworthy to avoid it.</ref>
#However, one may not send an email to a non-observant Jew who may look at it on [[Shabbat]].<ref>Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, vol 1, pg 170-1) writes that it's permissible unless one is sending the email to a non-observant Jew who may look at it on [[Shabbat]] in which case it's forbidden because one will be encouraging violation of [[Shabbat]]. </ref>
#It is permitted to send a fax from Israel to America when it is no longer Shabbat in Israel.<ref>Yalkut Yosef Shabbat 5752 v. 2 p. 243 307:3:9 is lenient to send a fax from Israel to America after Shabbat in Israel unless he is sending it to a non-observant Jew who will move the paper on Shabbat or read something that he's not supposed to read on Shabbat.</ref>

==Reading by candle light versus light bulb==

#One isn’t allowed to read by a candle (wick in oil) on [[Shabbat]] because there is Gezerah that one will come to tilt the wick. <ref>Mishna [[Shabbat]] 11a says that it’s forbidden to read by the light of a candle because one will come to tilt the wick. Rashi explains that if one tilts to wick (which is flickering) towards the oil so that it lights well, one will be violating [[Mavir]] (lighting a flame on [[Shabbat]], which includes adding fuel to a flame). S”A 275:1 quotes this as halacha. Kitzur Shulchan Aruch 80:1 agrees. </ref>
#There is a dispute whether the Gezerah applies to a kerosene lamp. Thus, if one wants to read by a kerosene lamp on [[Shabbat]], one should make a recognizable sign that says “Today is [[Shabbat]]” to remind oneself no to fix the lamp on [[Shabbat]] in order 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 s.v. 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 Magen 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 and Buir HaGra concur. The Mishna Brurah 275:4, however, permits reading by 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 (unlike his stringent ruling in Sh”t Yabia Omer 1:16:6-9 and Yalkut Yosef (first edition [[Shabbat]] vol 1 pg 317)). Kitzur Shulchan Aruch 80:1 writes that the minhag is to permit reading by a wax candle, however, one should put up a sign to remind oneself to trim the wick. </ref>
#One is permitted to read by electric lights. <ref>Sh"t Yechave Daat 3:20, Sh"t Rivivot Ephraim 1:222:27. <br />

*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, he adds that we shouldn’t 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 (Magen 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> This is true even if there is a dimmer on the light which controls the amount of light.<ref>Sh"t Yechave Daat 6:20 </ref>

==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 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 2:247, 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>
#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.

*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]. 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>

==Static Electricity==

#According to most poskim, the unintentional creation of static electricity from clothes is not a halachic problem.<ref>Shemirat Shabbat Kihilchita 15:72 quoting Rav Shlomo Zalman Auerbach. Tzitz Eliezer 7:10 writes that there is no problem because the static makes no real impact in that small amount of time, there is no precedent for this type of electricity in the times of the mishkan, and this type of electricity cannot start a fire at all. Sh"t Yabia Omer 5:27 and Sh"t Yechave Daat 2:46 says it is permitted because one does not intend for them, and doesn't care for them. (psik reishe dilo nicha leh.) Chazon Ish OC 50:5 rules stringently in this however. </ref>

==Yom Tov==

#Most poskim agree that turning on or off an incandescent light on [[Yom Tov]] is forbidden rabbinically. Although in the past some poskim permitted turning on lights on [[Yom Tov]], it was based on an incorrect assumption. Thus, the accepted minhag is to follow the poskim who say that it's forbidden.<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 Beiur 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] explain that this is based on a faulty understanding of electricity that completing a circuit only transfers an existing flame, which isn't correct. Thus, they reject these arguments and conclude that since this is not the view of the majority of the poskim it is prohibited. The poskim who forbid turning on a light on [[Yom Tov]] include 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, and Shemirat Shabbat Kehilchatah 13:2. </ref>

==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 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).
#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>
#Screen: Turning the screen on and off is similar to turning a regular light on and off - this can be an issur derabanon of making a fire (Mavir) according to some Poiskim.<ref>See Rabbi Shmuel Eliyahu in [http://www.yutorah.org/lectures/lecture.cfm/803195/Rabbi_Shmuel_Eliyahu/%D7%93%D7%99%D7%95%D7%9F_%D7%94%D7%94%D7%9C%D7%9B%D7%AA%D7%99_%D7%A2%D7%9C_%D7%A9%D7%99%D7%9E%D7%95%D7%A9_%D7%91%D7%98%D7%90%D7%91%D7%9C%D7%98_%D7%9C%D7%90%D7%A0%D7%A9%D7%99_%D7%A2%D7%96%D7%A8%D7%94_%D7%A8%D7%90%D7%A9%D7%95%D7%A0%D7%94_%D7%91%D7%A9%D7%91%D7%AA a shiur on yutorah.org] about using tablets on Shabbat for the Magen Dovid Adom and doctors in hospitals. He takes for granted that writing on tablets is forbidden for regular use but discusses its use for doctors.</ref>
#Charging: When you plug the wall charger into or out of the phone constitutes a violation of creating or breaking a circuit which is forbidden.<ref>See above.</ref>

==Communication on Shabbat==

#It is forbidden to initiate a phone call on Shabbat.<ref>See [[#Phones]] above.</ref>
#Pressing a button on a phone on Shabbat is forbidden.<ref>See [[#Phones]] above.</ref>
#Similarly, even if a phone call is already placed and in process it is forbidden to speak into the phone on Shabbat.<ref>See [[#Phones]] above.</ref>
#It is forbidden to read text messages on Shabbat.<ref>Aseh Lecha Rav 1:35:4</ref>
#It is forbidden to send text messages on Shabbat.<ref>See [[#Phones]] and [[#The Shabbos App]]. Aseh Lecha Rav 1:35:4</ref>
#It is forbidden to watch TV on Shabbat.<ref>
*Aseh Lecha Rav 1:35 writes that it is forbidden to have a Television on during Shabbat even with a timer. He offers several reasons. 1) There's a marit ayin that you turned it on during Shabbat. 2) Listening to music on Shabbat is forbidden even if was set up before Shabbat lest a person come to fix the instrument (Aruch Hashulchan 338:5). 3) Avsha Milta and Uvda Dchol: Causing a noise to occur as a result of a melacha that happens automatically is forbidden as it desecrates Shabbat (Rama 252:5). 4) Daber Daver: It is forbidden to speak or listen to mundane words on Shabbat (Gemara Shabbat 113a, Shulchan Aruch 307:1).
*[https://www.torahanytime.com/#/lectures?v=63110 Rav Yitzchak Yosef (Motzei Shabbat Parshat Chukat 5778 end)] explained that he never wrote that it is completely forbidden for a Sephardi to watch TV on Shabbat because Shulchan Aruch doesn't subscribe to the prohibition of Avsha Milta. However, he wrote that it is inappropriate and is forbidden because of the "fifth Shulchan Aruch," as he termed it, policies of the Gedolei Hador.</ref>

==The Shabbos App==
[[Image:Shabbos_App.png|200px|right]]
The Shabbos App was an idea of a smartphone app that would be permitted to use on Shabbos based on Grama and other factors. In reality it doesn't exist but in the process many poskim explained why the idea wasn't viable. Also, see the [[Talk:Electricity_on_Shabbat| discussion page]].

*''[[Grama]]'': Having the app respond randomly in a delayed fashion is not permitted because of grama: 1) The grama is completely illusionary - immediately upon touching it sends signals to the phone and randomly it'll decide to respond, that's not grama at all. Internally, the input receivers and programming callbacks are triggered when the [https://en.wikipedia.org/wiki/Soft_key "soft keys"] are pressed. Immediately, those signals and processes go into motion even though you might not see any visible result.<ref>[http://www.yutorah.org/lectures/lecture.cfm/818766/Rabbi_Michael_Siev/Five_Minute_Halacha_-_The_Shabbos_App# Rabbi Michael Siev] and [http://www.srugim.co.il/91536-%D7%90%D7%9E%D7%99%D7%AA%D7%99-%D7%90%D7%A4%D7%9C%D7%99%D7%A7%D7%A6%D7%99%D7%94-%D7%9C%D7%A9%D7%99%D7%9E%D7%95%D7%A9-%D7%91%D7%A1%D7%9E%D7%A8%D7%98%D7%A4%D7%95%D7%9F-%D7%91%D7%A9%D7%91%D7%AA Rabbi Yitzchak Rosen] from tzomet present this argument against the Shabbos App; the process is set in motion immediately even if the response is delayed. See details about touchscreen technology on [https://en.wikipedia.org/wiki/Touchscreen#Technologies wikipedia].</ref> 2) The entire idea of defining grama as a delay is very questionable. Rav Soloveitchik<ref>cited by Rav Schachter in Bikvei HaTzoan Siman 7</ref> holds that grama is only when something is completely disconnected physically and temporally from the initial action. However, if a delayed result is the product of a series of a chain reaction or a process, that is all considered your original action. Accordingly, this would be forbidden.<ref>See [http://www.cross-currents.com/archives/2014/10/06/whats-shabbos-app/ Rabbi Yitzchak Adlerstein's] argument against the Shabbos App which is similar to this approach in not defining grama as a delayed reaction. </ref> 3) Even if it is actually considered grama, grama is forbidden according to the Rama 334:22.
*''Eino Kayama'': Having the data erased hourly is not a reason to permit writing on smartphone. 1) Writing in a non-permanent fashion is still asur m'derabbanan.<ref>Mishna (Shabbat 104b), Rambam (Shabbat 11:15), Shulchan Aruch 340:4</ref> 2) It is not temporary - anything which lasts as long as you need it to last even if it is erased afterwards isn't temporary.<ref>Rav Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/799655/Rabbi_Hershel_Schachter/Shiur_#28_-_Shabbos_-_Boneh,_Koseiv Gemara Shabbat Shiur #28 (min 32-3)]) explained that every writing in the world is temporary. Rather the Mishna considers anything that doesn't last as long as a person would normally need it for to be temporary. However, a camera system which is deleted after some time is considered permanent since it serves the intended purpose by being recorded and kept for as long as it is was necessary. He added that this is reasonable since this is how the industry makes such camera's and doesn't consider the recording to be flawed in that it doesn't last forever.</ref> 3) The quality of the writing is permanent. Even though when you write it you know that you'll erase it soon or you set up a system which will erase it soon, the writing in it of itself is permanent if not erased afterwards.<ref>Avnei Nezer OC 180</ref>
*''Zilzul Shabbat'': The Gemara Sanhedrin 46a describes a case in which the supreme court in Yerushalayim condemned a person who rode a horse on Shabbat. Even though technically, riding a horse on Shabbat is only a rabbinic prohibition, it is considered a serious infraction upon the sanctity of Shabbat.<ref>Rambam (Sanhedrin 24:4) codifies this.</ref> According to Rav Moshe and many gedolim this would be considered zilzul Shabbat.<ref>Igrot Moshe OC 4:60. [http://www.thejewishweek.com/news/international/new-shabbos-app-creates-uproar-orthodox-circles The Jewish Week] cites Rabbi Moshe Elefant (from the OU) as considering the Shabbos App to be "very distasteful and not permissible on Shabbos.” [http://www.yutorah.org/lectures/lecture.cfm/818766/Rabbi_Michael_Siev/Five_Minute_Halacha_-_The_Shabbos_App# Rabbi Michael Siev] from Yeshivat Lev HaTorah explained how that the App is halachically problematic. Besides the issues above, he adds that the display changing is an issue. Rav Hershel Schachter (shiur on yutorah 10/3/14) merely mentioned the Shabbos App as a "chiddush" of our generation in a joking manner. He didn't go into any detail as he explained the he didn't know of its details.</ref>

==Electric Sensors==

#It is forbidden to speak to "Siri" or Alexa or another other voice activated electronic device on Shabbat.<ref>Igrot Moshe YD 1:173 writes that it is forbidden to activate an electronic device with your voice on Shabbat.</ref>
#It is forbidden to walk in front of an motion sensor to open an electric door to cause it to open.<ref>Shevet Halevi 9:68 writes that it is forbidden to intentionally cause a motion sensor to cause an electric door to open on Shabbat.</ref> If one needs to enter a door that is activated by a motion sensor he can walk immediately behind a non-Jew who is entering for his own benefit.<ref>Shevet Halevi 9:68, Ubyom HaShabbat 32:18</ref>
#Many poskim hold that it is permitted to walk in front of a motion sensor that will turn on a light in a lit place if one doesn't try to turn it on and doesn't care about it.<ref>Shevet Halevi 9:68 writes that since one doesn't care about turning on the light it isn't even considered a pesik reisha on a derabbanan and is permitted. He repeats this in 1:47, 3:41, 3:97, and 9:69.</ref>
#It is forbidden to use an electric card key to open a lock on Shabbat.<ref>Shevet Halevi 9:68</ref>
#It is permitted to sleep with an electric blanket that is turned on before Shabbat and has any buttons or adjustable knobs covered.<ref>Igrot Moshe OC 3:50 writes that the blanket isn't muktzeh since it is a kli for heter and isur and more significantly heter. In terms of a concern that one is going to adjust it one needs to cover the buttons before Shabbat. See there for more details.</ref>

==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].
#A few halachot on this page are derived from the Halachipedia Article [http://halachipedia.com/documents/5772/25.pdf Issue 25 - Electronics on Shabbat].

==Sources==
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[[Category:Shabbat]]
<references />
{{Shabbat Table}}

Electricity on Shabbat

2025-06-08T20:27:28Z

IvduEsHashemBsimcha: fixed broken link

{{Okay}}
[[Image:Light_Bulb.JPG|right|200px]]
==Electricity on Shabbat==

#It is forbidden to turn on any electric device whether it is plugged into the wall or runs on batteries.<ref>Menuchat Ahava 24:2 holds that the prohibition involved is that by completing the circuit one creates an electric current in the wire like there is a prohibition to create a fire ([[Molid]]) on [[Shabbat]].

*There's is a lengthy discussion about which melacha is involved when using electricity. One suggestion is that it is a violation of [[Mavir]] ([[Lighting a fire]]). See a very interesting comparison of Rav Henkin (Edut LeYisrael p. 151) who seems to compare an electric current to movement of electrons when a person starts to walk or hits a piece of metal and says that’s not called a fire unless the fire is visible. Rabbi Yitzchak Schmelkes Beit Yitzchak Hashmatot to YD 2:31, says that completing a circuit constitutes a rabbinic violation of [[molid]]. In Beitza 23a the gemara prohibits one from adding scent to a garment because of [[molid]]. Similarly, the Beit Yitzchak argues, introducing electricity into a device is [[molid]].
*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>
#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===

#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>

===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 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==

#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>
#It is forbidden to turn off or dim an electric light.<ref>While Melamed Lehoil OC 49, Kuntres Gorem HaMalot 185, Maharsham 2:247, Minchat Shlomo (pages 85-88 and pages 107-109), and 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 any electric appliance.<ref>Menuchat Ahava 24:5 </ref>

===Phones===

#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.

*Lifting the Phone: In addition to the problems of circuits or the problem of a light flashing when lifting the phone, Rabbi Levi Yitzchak Halperin in Maaseh Choshev 1:60 argues that starting the dial tone violates the rabbinic prohibition of making a noise, or hashma'at kol.
*Dialing: 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: 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>

===Recorders===

#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. Igrot Moshe OC 3:55 forbade recording a shiur on Shabbat or the like since speaking into it might cause the voltage to increase in the circuit and also it might be considered molid to have something new introduced into the memory of the recorder.</ref>

===Dryer===
#It is forbidden to leave wet clothing in a dryer and leave it on before Shabbat so that continues to operate on Shabbat.<ref>A Guide to Practical Halacha (Shabbat v. 3 p. 156 n. 63) quoting Rav Moshe Feinstein</ref>
===Electric Blanket===

#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> Note this only applies to the older electric blankets that work when plugged in but not ones which are responsive to sensing a person's presence are forbidden.
# A space heater according to many poskim is muktzeh.<ref>Rav Shlomo Zalman Auerbach (Shulchan Shlomo 308:13 fnt. 34), Orchot Shabbat ch. 19 fnt. 246, Avnei Yishfeh, Shalmei Yehuda 2:19 quoting Rav Elyashiv</ref> Some hold it is only a kli she'melachto l'isur.<Ref>39 Melachos (v. 1 p. 51) based on Igrot Moshe 3:49, 4:51:5</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>
#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/901089/Can-you-use-Smartlocks,-Automatic-Bathrooms,-and-Automatic-Lights-in-Hotels-on-Shabbat? Rabbi Sultan]</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>
#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>*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.
*In defining grama, Rav Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/764993/Rabbi_Hershel_Schachter/Electricity_on_Shabbos “Electricity on Shabbos,”] min 73-6) explains that according to many achronim who understand grama as a delay in time, it isn’t even a psik reisha to open a refrigerator if the motor will turn on at a later time, while according to Rav Soloveitchik, who defined grama as a total disconnect in action, if it was certain that opening the door would cause the motor to go on any earlier, perhaps it would be forbidden to open the door when the motor wasn’t running based on koach achar m’urev bo. (See B’Ikvei HaTzon siman 7).
*On the other hand, Rav Ovadia Yosef (Yabia Omer 1:21) assumes like Rav Shlomo Zalman that it is grama, but thinks that completing a circuit may involve an issur deoraitta of hav’ara. He also is uncertain if this should be considered a psik reisha d’lo nicha lei and concludes that it is permitted, but it nevertheless is proper not to open the door unless the motor is running. Har Tzvi 1:151, Menuchat Ahava 24:19, and Rav Henkin (Edut LeYisrael p. 122) agree that although it is permitted, it’s proper to be strict.
*Lastly, Chelkat Yaakov O”C 76 argues that while it may be a psik reisha, perhaps it is not considered grama since this is the intended normal way it is used. Therefore, he rules that one may only open the door when the motor already is running. Minchat Yitzchak 2:16 and 3:24, Az Nidberu 2:36, Sh"t Igrot Moshe 2:68, 4:74, and Mishnat Rabbi Aharon 1:4 agree.
*Shemirat Shabbat KeHilchata 10:12, Orchot [[Shabbat]] (vol 3 p. 62), and The [[Shabbos]] Home (p. 482) quote the two approaches but do not give a final ruling. Shemirat Shabbat Kehilchata (10:12) recommends setting the refrigerator to a timer.
*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>
#If the light is left on and one finds a way to open the refrigerator the food inside isn't mutkzeh.<ref>Shemirat Shabbat Kehilchata ch. 10 fnt. 44 explains that it isn't muktzeh since turning on the light is merely an impediment (Magen Avraham 518:14 from Ran and Rashba Beitzah 31b) and also there are permitted ways to get a refrigerator to open a refrigerator with a light on.</ref>
===Water Coolers and Water Fountains===
[[File:Water Cooler.jpg|100px|right]]
# A water fountain that is mechanically operated and the button itself isn't electric may be used on Shabbat as long as the motor for the compressor to cool the water isn't triggered when one is using it. The amount of water one can remove in one time without triggering the motor depends on the water fountain.<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 definitive ruling but in passing. Note that this wouldn't apply to an electric water fountain that triggers a circuit. Regarding Rav Schachter's opinion, see [https://www.yutorah.org/lectures/lecture.cfm/924745/Rabbi%20Ike%20Sultan/Using%20YU%20Water%20Fountains%20on%20Shabbos R' Sultan's note about water fountains at YU].</ref>
# A water cooler is essentially similar to a refrigerator. If the water is only cooled at certain intervals when the water becomes warm it is permitted to be used. If the water is cooled immediately upon pressing the button it is forbidden.<ref>[https://revach.net/ask/article.php?id=173 revach.net], [https://dinonline.org/2010/05/03/water-cooler-on-shabbos/ dinonline.com], [https://www.zomet.org.il/eng/?CategoryID=250&ArticleID=102]. Zomet also offers a product to </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>*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.
*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>
#Walking in the Kotel Plaza according to a minority opinion is forbidden on Shabbat but many poskim are still lenient.<ref>See the lenient opinions in the previous footnote. However, Rav Elyashiv (Or HaShabbat v. 25 p. 157) held that walking in the Kotel Plaza on Shabbat is forbidden since one does benefit from the added security with the surveillance cameras and as such it isn't considered an unintentional action. </ref>

===Motion Sensor Toilets===

#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.
*Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, p. 335) quotes Kedushat HaShabbat (Rabbi Moshe Harari p. 79) who says that if there’s no other bathroom available other than one which has toilets that automatically flush when one moves away, one may use the toilet because of Kavod HaBriyot.
*Rabbi Yisrael Belsky in Shulchan HaLevi 7:7 permits using this type of bathroom if there is no other bathroom available, but if there’s another option, he forbids using the electrical toilet. Rabbi Aryeh Lebowitz ([http://www.yutorah.org/lectures/lecture.cfm/761805/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Using_Automatic_Bathrooms_on_Shabbos “Using Automatic Bathrooms on Shabbos”]) quotes Rav Belsky as saying that kavod habriyot would not be a leniency in order to wash one’s hands with an automatic sink.</ref>

===Alarm Systems===

#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>

===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.</ref> Some poskim only permit walking in front of an automatic light if one doesn't benefit from the light such as if it is possible to walk without that light.<ref>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.
*Rav Yitzchak Yosef ([https://www.torahanytime.com/#/lectures?v=76145 Motzei Shabbat Mishpatim 5779 min 18]) explained that the opinion of the Shevet Halevi is based on the Rashba Shabbat 106a which is rejected by Shulchan Aruch. He said that his father forbade walking in front of an automatic light if it is necessary to walk such as in a stairwell.</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>
#If one is already in a room that has a motion sensor and if one leaves the room the lights will go off one may leave the room.

===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 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 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>

===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>

===Baby Monitors===

#See [[Infants_on_Shabbat#Baby_Monitors]]

===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>

===Dishwashers===

#It is forbidden to set a timer before [[shabbat]] to automatically operate a dishwasher on [[shabbat]].<ref>Shemirat Shabbat Kehilchata 12:37, Menuchat Ahava 1.24.31. The Shemirat Shabbat Kehilchata's proof is that when you close the door even though it is totally off it is considered a grama when the melacha will occur later like we find in Mishna Brurah 253:100. [http://www.yutorah.org/sidebar/lecture.cfm/859947/rabbi-hershel-schachter/status-and-applications-of-use-of-electric-appliances-and-devices-on-shabbat/ Rav Hershel Schachter (Electricity on Shabbat min 35)] explained that it was forbidden to use a dishwasher on Shabbat even if it is going to turn on at a later time since closing the door is considered a grama for when the timer will turn on.
Since the dishwasher doesn't function if it isn't closed it may not be used. It is also forbidden to illegally get a mechanic who will break the dishwasher so that it starts even if the door isn't closed.</ref>

===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. 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>
#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>
#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>

See [[Infants_on_Shabbat#Baby_Swing]] for another application of this halacha.

==Setting Timers before Shabbat==

#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 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]].
#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>
#It is forbidden to leave a bread machine on a delayed start timer to bake fresh bread on Shabbat because even if one does so the bread will be muktzeh.<ref>Divrei Dovid 4:21 explains that fresh bread cooked on Shabbat is muktzeh since the flour during ben hashemashot wasn't edible. He explains that it isn't considered gamru biyadey adam since 1) Since it wasn't baked before Shabbat it is considered like it was totally rejected (dachinhu byadayim). 2) It didn't start during ben hashemashot. 3) Nolad is more serious than other muktzeh.</ref>
#Some say that one should not leave one's website open and available for people to use on Shabbat and it is more serious than Lifnei Iver or Shevitat Kelim since Jews are doing melacha with your property.<ref>Rav Elyashiv cited by Kedushat HaShabbat (R' Moshe Harari pp. 98-101). See also [https://www.hebrewbooks.org/52532 Meishiv Mishpat 1:1].</ref>
# One may change the setting on a shabbat clock in order to make lights stay on for more time. <ref> Ach Tov vaHessed, Halacha Yomit 5783, Page 93 </ref> However, ideally, one may only change the setting on a shabbat clock in order to make lights stay on for less time if it is for a sick person. <ref> Yabia Omer 3:18 </ref>

==Sending Email on Friday==

#Strictly speaking it is permissible to send an email on Friday afternoon from America to Israel when it is already [[Shabbat]] in Israel or on Saturday night from New York to California where it still is [[Shabbat]] but it's praiseworthy to avoid it.<ref>[http://www.ou.org/webcast_kosher Rav Hershel Schachter] (OU Kosher Webcast, 2011, min 9-13) ruled that strictly speaking it's permissible but it's praiseworthy to avoid it.</ref>
#However, one may not send an email to a non-observant Jew who may look at it on [[Shabbat]].<ref>Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, vol 1, pg 170-1) writes that it's permissible unless one is sending the email to a non-observant Jew who may look at it on [[Shabbat]] in which case it's forbidden because one will be encouraging violation of [[Shabbat]]. </ref>
#It is permitted to send a fax from Israel to America when it is no longer Shabbat in Israel.<ref>Yalkut Yosef Shabbat 5752 v. 2 p. 243 307:3:9 is lenient to send a fax from Israel to America after Shabbat in Israel unless he is sending it to a non-observant Jew who will move the paper on Shabbat or read something that he's not supposed to read on Shabbat.</ref>

==Reading by candle light versus light bulb==

#One isn’t allowed to read by a candle (wick in oil) on [[Shabbat]] because there is Gezerah that one will come to tilt the wick. <ref>Mishna [[Shabbat]] 11a says that it’s forbidden to read by the light of a candle because one will come to tilt the wick. Rashi explains that if one tilts to wick (which is flickering) towards the oil so that it lights well, one will be violating [[Mavir]] (lighting a flame on [[Shabbat]], which includes adding fuel to a flame). S”A 275:1 quotes this as halacha. Kitzur Shulchan Aruch 80:1 agrees. </ref>
#There is a dispute whether the Gezerah applies to a kerosene lamp. Thus, if one wants to read by a kerosene lamp on [[Shabbat]], one should make a recognizable sign that says “Today is [[Shabbat]]” to remind oneself no to fix the lamp on [[Shabbat]] in order 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 s.v. 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 Magen 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 and Buir HaGra concur. The Mishna Brurah 275:4, however, permits reading by 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 (unlike his stringent ruling in Sh”t Yabia Omer 1:16:6-9 and Yalkut Yosef (first edition [[Shabbat]] vol 1 pg 317)). Kitzur Shulchan Aruch 80:1 writes that the minhag is to permit reading by a wax candle, however, one should put up a sign to remind oneself to trim the wick. </ref>
#One is permitted to read by electric lights. <ref>Sh"t Yechave Daat 3:20, Sh"t Rivivot Ephraim 1:222:27. <br />

*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, he adds that we shouldn’t 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 (Magen 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> This is true even if there is a dimmer on the light which controls the amount of light.<ref>Sh"t Yechave Daat 6:20 </ref>

==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 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 2:247, 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>
#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.

*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]. 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>

==Static Electricity==

#According to most poskim, the unintentional creation of static electricity from clothes is not a halachic problem.<ref>Shemirat Shabbat Kihilchita 15:72 quoting Rav Shlomo Zalman Auerbach. Tzitz Eliezer 7:10 writes that there is no problem because the static makes no real impact in that small amount of time, there is no precedent for this type of electricity in the times of the mishkan, and this type of electricity cannot start a fire at all. Sh"t Yabia Omer 5:27 and Sh"t Yechave Daat 2:46 says it is permitted because one does not intend for them, and doesn't care for them. (psik reishe dilo nicha leh.) Chazon Ish OC 50:5 rules stringently in this however. </ref>

==Yom Tov==

#Most poskim agree that turning on or off an incandescent light on [[Yom Tov]] is forbidden rabbinically. Although in the past some poskim permitted turning on lights on [[Yom Tov]], it was based on an incorrect assumption. Thus, the accepted minhag is to follow the poskim who say that it's forbidden.<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 Beiur 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] explain that this is based on a faulty understanding of electricity that completing a circuit only transfers an existing flame, which isn't correct. Thus, they reject these arguments and conclude that since this is not the view of the majority of the poskim it is prohibited. The poskim who forbid turning on a light on [[Yom Tov]] include 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, and Shemirat Shabbat Kehilchatah 13:2. </ref>

==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 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).
#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>
#Screen: Turning the screen on and off is similar to turning a regular light on and off - this can be an issur derabanon of making a fire (Mavir) according to some Poiskim.<ref>See Rabbi Shmuel Eliyahu in [http://www.yutorah.org/lectures/lecture.cfm/803195/Rabbi_Shmuel_Eliyahu/%D7%93%D7%99%D7%95%D7%9F_%D7%94%D7%94%D7%9C%D7%9B%D7%AA%D7%99_%D7%A2%D7%9C_%D7%A9%D7%99%D7%9E%D7%95%D7%A9_%D7%91%D7%98%D7%90%D7%91%D7%9C%D7%98_%D7%9C%D7%90%D7%A0%D7%A9%D7%99_%D7%A2%D7%96%D7%A8%D7%94_%D7%A8%D7%90%D7%A9%D7%95%D7%A0%D7%94_%D7%91%D7%A9%D7%91%D7%AA a shiur on yutorah.org] about using tablets on Shabbat for the Magen Dovid Adom and doctors in hospitals. He takes for granted that writing on tablets is forbidden for regular use but discusses its use for doctors.</ref>
#Charging: When you plug the wall charger into or out of the phone constitutes a violation of creating or breaking a circuit which is forbidden.<ref>See above.</ref>

==Communication on Shabbat==

#It is forbidden to initiate a phone call on Shabbat.<ref>See [[#Phones]] above.</ref>
#Pressing a button on a phone on Shabbat is forbidden.<ref>See [[#Phones]] above.</ref>
#Similarly, even if a phone call is already placed and in process it is forbidden to speak into the phone on Shabbat.<ref>See [[#Phones]] above.</ref>
#It is forbidden to read text messages on Shabbat.<ref>Aseh Lecha Rav 1:35:4</ref>
#It is forbidden to send text messages on Shabbat.<ref>See [[#Phones]] and [[#The Shabbos App]]. Aseh Lecha Rav 1:35:4</ref>
#It is forbidden to watch TV on Shabbat.<ref>
*Aseh Lecha Rav 1:35 writes that it is forbidden to have a Television on during Shabbat even with a timer. He offers several reasons. 1) There's a marit ayin that you turned it on during Shabbat. 2) Listening to music on Shabbat is forbidden even if was set up before Shabbat lest a person come to fix the instrument (Aruch Hashulchan 338:5). 3) Avsha Milta and Uvda Dchol: Causing a noise to occur as a result of a melacha that happens automatically is forbidden as it desecrates Shabbat (Rama 252:5). 4) Daber Daver: It is forbidden to speak or listen to mundane words on Shabbat (Gemara Shabbat 113a, Shulchan Aruch 307:1).
*[https://www.torahanytime.com/#/lectures?v=63110 Rav Yitzchak Yosef (Motzei Shabbat Parshat Chukat 5778 end)] explained that he never wrote that it is completely forbidden for a Sephardi to watch TV on Shabbat because Shulchan Aruch doesn't subscribe to the prohibition of Avsha Milta. However, he wrote that it is inappropriate and is forbidden because of the "fifth Shulchan Aruch," as he termed it, policies of the Gedolei Hador.</ref>

==The Shabbos App==
[[Image:Shabbos_App.png|200px|right]]
The Shabbos App was an idea of a smartphone app that would be permitted to use on Shabbos based on Grama and other factors. In reality it doesn't exist but in the process many poskim explained why the idea wasn't viable. Also, see the [[Talk:Electricity_on_Shabbat| discussion page]].

*''[[Grama]]'': Having the app respond randomly in a delayed fashion is not permitted because of grama: 1) The grama is completely illusionary - immediately upon touching it sends signals to the phone and randomly it'll decide to respond, that's not grama at all. Internally, the input receivers and programming callbacks are triggered when the [https://en.wikipedia.org/wiki/Soft_key "soft keys"] are pressed. Immediately, those signals and processes go into motion even though you might not see any visible result.<ref>[http://www.yutorah.org/lectures/lecture.cfm/818766/Rabbi_Michael_Siev/Five_Minute_Halacha_-_The_Shabbos_App# Rabbi Michael Siev] and [http://www.srugim.co.il/91536-%D7%90%D7%9E%D7%99%D7%AA%D7%99-%D7%90%D7%A4%D7%9C%D7%99%D7%A7%D7%A6%D7%99%D7%94-%D7%9C%D7%A9%D7%99%D7%9E%D7%95%D7%A9-%D7%91%D7%A1%D7%9E%D7%A8%D7%98%D7%A4%D7%95%D7%9F-%D7%91%D7%A9%D7%91%D7%AA Rabbi Yitzchak Rosen] from tzomet present this argument against the Shabbos App; the process is set in motion immediately even if the response is delayed. See details about touchscreen technology on [https://en.wikipedia.org/wiki/Touchscreen#Technologies wikipedia].</ref> 2) The entire idea of defining grama as a delay is very questionable. Rav Soloveitchik<ref>cited by Rav Schachter in Bikvei HaTzoan Siman 7</ref> holds that grama is only when something is completely disconnected physically and temporally from the initial action. However, if a delayed result is the product of a series of a chain reaction or a process, that is all considered your original action. Accordingly, this would be forbidden.<ref>See [http://www.cross-currents.com/archives/2014/10/06/whats-shabbos-app/ Rabbi Yitzchak Adlerstein's] argument against the Shabbos App which is similar to this approach in not defining grama as a delayed reaction. </ref> 3) Even if it is actually considered grama, grama is forbidden according to the Rama 334:22.
*''Eino Kayama'': Having the data erased hourly is not a reason to permit writing on smartphone. 1) Writing in a non-permanent fashion is still asur m'derabbanan.<ref>Mishna (Shabbat 104b), Rambam (Shabbat 11:15), Shulchan Aruch 340:4</ref> 2) It is not temporary - anything which lasts as long as you need it to last even if it is erased afterwards isn't temporary.<ref>Rav Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/799655/Rabbi_Hershel_Schachter/Shiur_#28_-_Shabbos_-_Boneh,_Koseiv Gemara Shabbat Shiur #28 (min 32-3)]) explained that every writing in the world is temporary. Rather the Mishna considers anything that doesn't last as long as a person would normally need it for to be temporary. However, a camera system which is deleted after some time is considered permanent since it serves the intended purpose by being recorded and kept for as long as it is was necessary. He added that this is reasonable since this is how the industry makes such camera's and doesn't consider the recording to be flawed in that it doesn't last forever.</ref> 3) The quality of the writing is permanent. Even though when you write it you know that you'll erase it soon or you set up a system which will erase it soon, the writing in it of itself is permanent if not erased afterwards.<ref>Avnei Nezer OC 180</ref>
*''Zilzul Shabbat'': The Gemara Sanhedrin 46a describes a case in which the supreme court in Yerushalayim condemned a person who rode a horse on Shabbat. Even though technically, riding a horse on Shabbat is only a rabbinic prohibition, it is considered a serious infraction upon the sanctity of Shabbat.<ref>Rambam (Sanhedrin 24:4) codifies this.</ref> According to Rav Moshe and many gedolim this would be considered zilzul Shabbat.<ref>Igrot Moshe OC 4:60. [http://www.thejewishweek.com/news/international/new-shabbos-app-creates-uproar-orthodox-circles The Jewish Week] cites Rabbi Moshe Elefant (from the OU) as considering the Shabbos App to be "very distasteful and not permissible on Shabbos.” [http://www.yutorah.org/lectures/lecture.cfm/818766/Rabbi_Michael_Siev/Five_Minute_Halacha_-_The_Shabbos_App# Rabbi Michael Siev] from Yeshivat Lev HaTorah explained how that the App is halachically problematic. Besides the issues above, he adds that the display changing is an issue. Rav Hershel Schachter (shiur on yutorah 10/3/14) merely mentioned the Shabbos App as a "chiddush" of our generation in a joking manner. He didn't go into any detail as he explained the he didn't know of its details.</ref>

==Electric Sensors==

#It is forbidden to speak to "Siri" or Alexa or another other voice activated electronic device on Shabbat.<ref>Igrot Moshe YD 1:173 writes that it is forbidden to activate an electronic device with your voice on Shabbat.</ref>
#It is forbidden to walk in front of an motion sensor to open an electric door to cause it to open.<ref>Shevet Halevi 9:68 writes that it is forbidden to intentionally cause a motion sensor to cause an electric door to open on Shabbat.</ref> If one needs to enter a door that is activated by a motion sensor he can walk immediately behind a non-Jew who is entering for his own benefit.<ref>Shevet Halevi 9:68, Ubyom HaShabbat 32:18</ref>
#Many poskim hold that it is permitted to walk in front of a motion sensor that will turn on a light in a lit place if one doesn't try to turn it on and doesn't care about it.<ref>Shevet Halevi 9:68 writes that since one doesn't care about turning on the light it isn't even considered a pesik reisha on a derabbanan and is permitted. He repeats this in 1:47, 3:41, 3:97, and 9:69.</ref>
#It is forbidden to use an electric card key to open a lock on Shabbat.<ref>Shevet Halevi 9:68</ref>
#It is permitted to sleep with an electric blanket that is turned on before Shabbat and has any buttons or adjustable knobs covered.<ref>Igrot Moshe OC 3:50 writes that the blanket isn't muktzeh since it is a kli for heter and isur and more significantly heter. In terms of a concern that one is going to adjust it one needs to cover the buttons before Shabbat. See there for more details.</ref>

==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].
#A few halachot on this page are derived from the Halachipedia Article [http://halachipedia.com/documents/5772/25.pdf Issue 25 - Electronics on Shabbat].

==Sources==
{{Reflist|2}}
[[Category:Shabbat]]
<references />
{{Shabbat Table}}

Shehiya

2025-01-20T22:21:58Z

IvduEsHashemBsimcha: /* Sous Vide */

{{Good}}
==Basics==
# There is a Rabbinic prohibition of shehiya to leave a pot of uncooked food on a stove or oven on Friday afternoon before [[Shabbat]] because one might come to stoke the coals on [[Shabbat]].<Ref> The Mishna [[Shabbat]] 36b records the prohibition of chazal not to leave uncooked food on the fire before Shabbat. Shulchan Aruch O.C. 253:1 codifies this. Rashi explains that the prohibition is based on a concern that one will come to stoke the coals. Rashi also mentions that there is an additional issue of 'Mosif Hevel' (keeping food in a state of raised temperature). Tosfot questions this addition of Rashi because Mosif Hevel is normally associated with the rabbinic prohibition of [[Hatmanah]] and not Shehiyah. Even though technically the gemara is discussing a two pot coal-heated stove (Kirah) see the next halachot for its applicability to modern day stoves.</ref>
# To avoid this gezerah there are few possible options: 1) Cover the fire, 2) Make sure that the food is already cooked to the point that it is edible even if it isn’t fully cooked, OR 3) Put in the food when it is raw.
=== Different Types of Cooking Appliances===
# A Kirah was a stove in the times of the Gemara which that had room to hold two pots on top (with the heating element below).<ref> See copy of paper by Rabbi Brand for a detailed description of the different types of "stoves" used in the ancient world: http://www.the-daf.com/wp-content/uploads/2011/05/Earthenware-Vessels-Kupach-Kira-and-Tanur-Brand.pdf</ref> The Kirah is considered the most lenient of the stoves and it’s permissible to leave food on it on [[Shabbat]] by fulfilling one of five conditions: 1) The fire is covered 2) The food is considered totally cooked 3) The food is totally raw 4) The coals are removed 5) The fuel is straw, stubble or the like (which will be discussed below at length). <ref> S”A 253:1 writes that a Kirah has the resemblance of a large pot and has room for two pots. The five leniencies listed are all sourced in S”A 253:1 but will be discussed below at length. See Laws of [[Shabbat]] (Rabbi Shimon Eider; vol 4 pg 326) for a description and pictures. </ref>
# A modern day gas stove is considered a Kirah (and so requires one of the five requirements to be fulfilled, see further.) <ref> Orchot [[Shabbat]] (vol 1 pg 62), [[Shabbos]] Kitchen (pg 52), and Laws of [[Shabbat]] (Rabbi Shimon Eider; vol 4 pg 327) quoting Rav Moshe and Rav Henkin hold that a modern stove is considered a Kirah.
* Rav Ovadia Yosef (Chazon Ovadia Shabbat v. 1 pp. 48-9) writes that seemingly there shouldn't be any prohibition of shehiya with a gas stove or burner because they didn't exist in the days of Chazal. Since it didn't exist in the days of chazal, perhaps we can't invent a gezerah today to forbid Shehiyah on modern stoves. However, he cites numerous poskim who write that there is a prohibition of Shehiyah with a gas stove. These poskim include: Panim Meirot 1:84, Maharsham 3:165, Maharam Brisk 2:76, and Shoel VeNishal 1:36. In conclusion, Chazon Ovadia pp.49-50 agrees with those who are strict on the matter as he says in order to satisfy the opinion of Maran one should cover the fire. Additionally on p. 44 he writes that nowadays one can be lenient if it is for the day time meal, implying that otherwise not.</ref>
# A modern day oven is considered a Kirah (and so requires one of the five requirements to be fulfilled.) <ref> Sh”t Igrot Moshe (1:93 and 4:74:26) considers a modern day oven to be considered like a Kirah. This is also the opinion of Orchot [[Shabbat]] (2:15, vol 1 pg 67), Laws of [[Shabbat]] (Rabbi Shimon Eider; vol 4 pg 327), and [[Shabbos]] Kitchen (Rabbi Simcha Bunim Cohen, pg 53). However, Sh”t Az Nidbaru 4:18 considers it be a Tanur based on the heat of a modern oven. </ref>

==Covering the fire==
===Blech===
# One is permitted to leave food on a fire if there is a metal tray or sheet (blech) to cover the fire of a regular gas stove. Some authorities add that it’s preferable to also cover the knobs (or remove them). <Ref>
* Magen Avraham 253:31 permits Shehiya in an oven because the fire is covered by a cement or clay wall built into the oven based on the S”A 253:3 who permits leaving on the fire if there’s an empty vessel separating between the fire and the food. However, the Magen Avraham adds that based on the Maharil (Minhagei Maharil pg 36; see 318:15), Agudah, and Tashbetz 27 the flame must have some interposition such a wooden plank that serves as a reminder besides being covered by metal. The Achronim unanimously agree including Eliyah Rabba 253:31, Tosefet [[Shabbat]] 253:40, Shulchan Aruch HaRav 253:26, Aruch HaShulchan 253:25, Mishna Brurah 253:81, and Chazon Ovadyah ([[Shabbat]] 1 pg 50).
* According to this, a metal covering of the fire which also serves as a reminder would permit the fire to be used. Therefore, Sh”t Igrot Moshe 1:93 writes that a gas stove when covered with a metal sheet, commonly referred to as a Blech, is like a covered Kirah and is permissible. Shemirat Shabbat KeHilchata 1:63 and specifies that the cover should be something that’s not usually used to cover a fire. Sh”t Zera Emet O”C 253:26, Sh”t Maharam Brisk 2:76, Sh”t Tefilah LeMoshe 1:37 (also recorded in Menuchat Ahava Ahava 3:1 in Rabbi Moshe HaLevi), Shem Chadash (on Yereyim 1 pg 58), Kaf Hachaim 253:11, Sh”t Maharshag 2:50, Sh”t Divrei Chizkiyah 1:2 in name of Mahari Shari, Sh”t Yaskil Avdi O”C 3:10(2), Sh”t Ohel Yosef (Rabbi Yosef Parid; Siman 10), Rav Vosner in Sh”t Shevet HaLevi 1:91, and Chazon Ovadyah ([[Shabbat]] 1 pg 50) concur.
* [Chazon Ish 37:9 argues on the Mishna Brurah from Rashi ([[Shabbat]] 37a D”H Gaba; quoted by the Tur) who forbids a covering over an empty space and concludes that a covering that’s not normally used and lowers the heat of the fire is considered a covering. Thus, a covering on our modern stove wouldn’t be sufficient. Chazon Ovadyah (vol 1 pg 51), Sh”t Shevet Levi O”C 1:91, Toldot Zev ([[Shabbat]] 2 pg 192) argue on the Chazon Ish that Rashi is referring to a [[cooking]] on [[Shabbat]] in a way that’s usual and so a covering it’s sufficient, however but by Shehiya one only needs a reminder not to stoke the coals and once it’s an unusual interposition it doesn’t need to lower the heat of the fire. See Bach 253:14 s.v. VeDavka and Sh”t Maharam Shik O”C 117 who also make this distinction. Rabbi Hershel Schachter (in The Laws of Cooking and Warming Food on Shabbat p. 181) writes that the minhag is to allow leaving food on a blech before Shabbat unlike the Chazon Ish.] Rav Hershel Schachter (The Laws of Cooking and Warming Food on Shabbat p. 181) writes that the minhag is not like the Chazon Ish and to accept a blech as an acceptable covering.
* '''Knobs:''' Sh”t Igrot Moshe O”C 1:93, Sh”t Tzitz Eliezer 7:17(3), Sh”t Bear Moshe vol 7, and Yalkut Yosef ([[Shabbat]] vol 1 pg 96) add that besides covering the flame it’s preferable to cover the knobs also. Yet, covering the fire is essential. Additionally, Orchot [[Shabbat]] (vol 1 2:9, pg 65) quotes Rav Shlomo Zalman Auerbach and Rav Elyashiv (who is also quoted by Hilchot [[Shabbat]] BeShabbato pg 197) who hold that a covering of the knobs isn’t necessary if the fire is covered.
* On the other hand, Rav Aharon Kotler (quoted by The Laws of Shabbat p. 338 fnt. 800) and Rav Soloveitchik (quoted by Rav Schachter in The Laws of Cooking and Warming Food on Shabbat p. 181) held that covering the knobs is the primary way to avoid the issue of not coming to adjust the temperature and covering the fire is an added stringency. </ref>

===Hot Plate===
# Some consider a hotplate or electric hotplate (plaata) a covered fire and others consider it an uncovered fire. <ref>
*Reasons to forbid a Plaata: 1) Sh”t Yaskil LeAvdi O”C 5:34, 6:15 is lenient by a covered stove since the cover is a separate piece but a Plaata is entirely like a coal and there’s nothing covering it (S”A 253:1 rules that one can’t do Shehiya with something directly touching the coals).
*2) Sh”t Yaskil Avdi O”C 5:34, 6:15 adds that there’s an issue that one may come to plug it in because it’s so easy unlike lighting a flame anew which the Rabbi’s didn’t make a Gezerah because it requires preparation and by that time one will remember it’s [[Shabbat]]. [Later on, he retracted because the Minhag was to use it, see Sh”t Yaskil LeAvdi O”C 7:28(8).]
* '''Arguments to permit a Plaata:''' 1) Chazon Ovadyah ([[Shabbat]] 1 pg 52) argues on the first reason because by a Plaata the heat comes from electric current under the metal sheet and so it’s like a covered flame.
*2) Chazon Ovadyah and Netivei Am (pg 120-1) argue on the second reason, based on Sh”t Maharam Provinsal 46, and Birkei Yosef 339:7 who write that there’s no Gezerah of coming to write by composing a song as there’s a Gezerah by doing a business transaction because it may come to writing because we don’t extend the Gezerah of the Rabbis on what they didn’t just because it’s easy to come to do a Melacha. [Similarly, Rosh ([[Shabbat]] 24a), Maggid Mishna (Chol HaMoad 5:20), Sh”t Rivash 390 in name of Ran, Radvaz (Trumot 1:22; Sh”t Radvaz 1:149), and Bet Yosef (O”C 462) say that nowadays the Rabbis can’t enact new Gezerah’s not enacted by Chazal.]
*3) Chazon Ovadyah explains that it should be permissible since a flame is consistent (unlike coals that flicker) and the heat can’t be changed. This reason is also found is Gedolei Tzion 9:11, Mishna Brurah (Beiur Halacha 253:1 D”H Afilu), Sh”t Tzitz Eliezer 7:16(3), Shemirat Shabbat KeHilchata 1:25, and Rav Yosef Kapach (commentary on Rambam [[Shabbat]] 3 pg 74).
* '''Halacha:''' Shemirat Shabbat KeHilchata 1:25 for a plaata which one can’t change it’s temperature and it’s not usually used for [[cooking]] is considered a covered fire and doesn’t require another covering. So holds Rav Moshe in Sh”t Igrot Moshe 4:74:35 (who emphasizes that it must be impossible to cook on it), Rav Vosner (MeBeyt Levi vol 6, laws of Shehiya #2) Chazon Ovadyah (vol 1 pg 52), Or Letzion (vol 2, 17:1) and [[Shabbos]] Kitchen (pg 52).
* However, Orchot [[Shabbat]] (2:13, v. 1 p. 66) and Otzrot Ha[[Shabbat]] (pg 100) quotes Rav Elyashiv who requires a covering of thick aluminum even on a Plaata which one can’t change its temperature. </ref>
===Crock Pot===
{{Crock Pots}}
===Oven===
# An oven is considered an uncovered fire unless one places a metal 4 sided box into the oven to interpose between the walls and the pot of food to serve as a reminder and some disagree holding that it’s an uncovered fire under all circumstances. <Ref>
* Magen Avraham 253:31 permits Shehiya in an oven because the fire is covered by a cement or clay wall built into the oven based on the Shulchan Aruch Orach Chaim 253:3 who permits leaving on the fire if there’s an empty vessel separating between the fire and the food. However, the Magen Avraham adds that based on the Maharil (Minhagei Maharil pg 36; see 318:15), Agudah, and Tashbetz 27 the flame must have some interposition such a wooden plank that serves as a reminder besides being covered by metal. The Achronim unanimously agree including Eliyah Rabba 253:31, Tosefet [[Shabbat]] 253:40, Shulchan Aruch HaRav 253:26, Aruch HaShulchan 253:25, Mishna Brurah 253:81, and Chazon Ovadyah ([[Shabbat]] vol 1 pg 50).
* Sh”t Igrot Moshe 4:74:26 considers a modern day oven to be considered like a Kirah.
* Seemingly there’s no simple way to make an interposition for the oven in order to leave food in it before [[Shabbat]]. However, Sh”t Igrot Moshe 4:74:27 considers a metal 4 sided box to be an adequate cover and recognition. This is also the opinion of the [[Shabbos]] Kitchen.
* However, the Sh”t Minchat Yitzchak 3:28(1) writes that an oven has the status of an uncovered fire even if there metal interposition based on Chazon Ish 37:11 who holds that an empty pot isn’t considered a covering (see above where many disagree with the Chazon Ish). </ref> Some Ashkenazic poskim allow leaving uncooked food in an oven before Shabbat if the buttons or knobs used to raise the temperature are covered with a piece of tape.<ref>Orchot Shabbat 2:15</ref>
# Many Sephardic poskim are lenient to do Shehiya in an oven from before Shabbat. Some poskim add that one should cover the buttons and other poskim add that one should place a tray or aluminum foil on the bottom of the oven to cover the heating element.<ref> Yalkut Yosef 253:6 writes that it is permitted to do Shehiya into an oven before Shabbat. It is a stringency to cover the buttons. Tefillah LMoshe 1:2 writes that an oven is a covered fire and it is sufficient to cover the knobs to remind oneself not to change the temperature and then it is permitted to do Shehiya into an oven. Or Letzion 2:17:4 writes that one may do Shehiya in an oven if one can cover the heating element with a tray or aluminum foil. Halacha Brurah 253:10 is lenient with the condition of the Or Letzion to cover the bottom of the oven with an empty metal tray.</ref> In order to permit opening the oven door on Shabbat one must make sure that the oven is on "Shabbos mode" or has a light to indicate when the fire is running and open it only then.<ref>Yalkut Yosef 253:7, Tefillah LMoshe 1:2, Or Letzion 2:17:4, Halacha Brurah 253:10</ref> Once one opens the door on Shabbat if the food is uncooked it is forbidden to close the oven door since that enables the food to cook quicker; rather one should make sure not to open the door until the food is completely cooked or one has to remove it from the oven.<ref>Yalkut Yosef 253:6, Tefillah LMoshe 1:2, Or Letzion 2:17:4, Halacha Brurah 253:10</ref>
===Warming Drawers===
# One may leave fully cooked food in a warming drawer before Shabbat. According to Ashkenazim it is permitted even if the food is just half cooked.<ref>Shulchan Aruch and Rama 253:1</ref>
# If the food is no fully cooked according to Sephardim or according to Ashkenazim it is not half cooked, it is still possible to leave food in a warming drawer from before Shabbat if one lines the inside of the warming drawer with aluminum foil. Some say that the aluminum foil lining should be visible from the outside. Also, ideally, the knobs should also be covered with multiple pieces of tape.<ref>[https://www.yutorah.org/lectures/lecture.cfm/858668/rabbi-ari-zahtz/bishul-b-shabbos-7-shehiya/ Rabbi Ari Zahtz (Bishul BShabbat #7 min 51-54)] explained that according to Rav Moshe it is necessary to line it with foil. Additionally, Rav Mordechai Willig thought that he should line the inside of the warming drawer with aluminum foil so that it could be seen from the outside and also cover the knobs
with multiple pieces of tape.</ref>

===Hot Water Urn===
#The only way to leave water in a hot water urn from before Shabbat is by turning it on several minutes before Shabbat so that the water reaches at least Yad Soledet Bo before Shabbat. Otherwise the leniencies of covering the fire or using raw meat are inapplicable.<ref> Igrot Moshe 4:74:23 requires that it have time to boil. 39 Melachos fnt. 183 writes that it seems Rav Moshe was concerned that if it was only left on so that the water would become Yad Soledet Bo, although shehiya was avoided, nonetheless if htey took out some water before it boiled that would be forbidden since it would cause the rest of the water to boil quicker. However, he quotes Chazon Ish and Rav Shlomo Zalman Auerbach who disagreed as long as the water is Yad Soledet Bo, which is the temperature necessary not to violate shehiya (Igrot Moshe 4:74:24).</ref>
===Sous Vide===
[[Image:Sous vide.jpg|150px|right]]
#Using a sous vide to cook food from before Shabbat is not an issue of hatmana, however, shehiya has to be solved either by placing raw meat in immediately before candle lighting or by cooking the food halfway before Shabbat.<ref>[https://www.ok.org/article/sous-vide/ OK Article by Rabbi Levi Schapiro]</ref>

==Cooked Food==
# One may leave cooked food on an uncovered fire before Shabbat. Sephardim hold that the food must be fully cooked and worsens the more it cooks. However, according to Ashkenazic minhag, it’s permissible if it was cooked Machal Ben Dursai (half way). Nonetheless, Sephardim may be lenient to consider it as cooked from once it’s Machal Ben Dursai if the food is going to be eaten for [[Shabbat]] day and not Friday night.<Ref> The Mishna in the third perek of [[Shabbat]] (36b) says that if a Kirah (stove that’s made to hold two pots (38b)) is heated with straw or stubble, one can put food on it to cook. But if it’s heated with wood or olive peals one can’t put food on the Kirah unless one made a recognizable sign to prevent one from stoking the coals on [[Shabbat]] by having the coals Garuf (shoveled out) or Katum (covered with dust). * The Gemara (36b) asks when the mishna says not to put a food on a fire if it is heated by wood or olive peals (Lo Iten) whether it forbids returning food to a stove on [[Shabbat]] (Lo Yachzir) but it would be totally permitted to do Shehiyah (leaving food on the fire from before [[Shabbat]]) or rather it’s forbidden to leave food on from before [[Shabbat]] unless it’s Garuf or Katum (Lo Yish’heh) and certainly it’s forbidden to return food on [[Shabbat]]. There are no clear proofs in the Gemara concerning the Mishna but gives a few rulings on the issue. The Gemara has two rulings like the latter explanation, and then an opposing ruling supported by a Mishna which accords with the former explanation.
* The Rif (16a) rules like the latter interpretation and so unless the stove was Garuf or Katum one can’t leave a food that wasn’t totally cooked on the stove before [[Shabbat]]. The Rambam ([[Shabbat]] 3:4), Rabbenu Yonah, Shiltot (Shlach 128), Rabbi Yehuda Barsiloni (Itim 19), and Ramban (Milchamot 15b, Chiddushim 37a D”H Mahu) concur with Rif (16a). However, Rashi (37b D”H VeRav Sheshet) rules like the former interpretation because it’s supported by a Mishna. The Rosh ([[Shabbat]] 3:1), Baal HaMoer (15b D”H Ule’inyan), Tosfot (18b D”H Bashil), Rabbenu Chananel (quoted by Tosfot 37b D”H Amar), Ran (16b D”H Tu) in name of Rav Hai Goan, Rashba (38a D”H VeHatemiha), Smag (Lav 65:13), Smak (282 pg 285), Sefer HaTrumah (231), Hagahot Maimon ([[Shabbat]] 3:2), and Mordechai ([[Shabbat]] 3:299) in name of Or Zaruha (Erev [[Shabbat]] 8), and Tosfot Rabbenu Peretz Pesachim 37a s.v. vchen concur with Rashi.
* Shulchan Aruch O.C. 253:1 quotes the opinion of Rambam and Rif that if the stove isn’t Garuf or Katum one may not leave food on it from before [[Shabbat]] unless it’s fully cooked and worsens as it cooks and then the opinion of Rosh and Rashi that if it’s cooked Machal Ben Dursai one can leave it on from before [[Shabbat]]. Seemingly the S”A holds like Rif and Rambam since he wrote that opinion as the anonymous first ruling and only quotes the Rosh as a “Yesh Omirim” (minority opinion). Interestingly, Minchat Cohen (Mishmeret [[Shabbat]] 5) says that S”A really holds like Rosh because he didn’t make his opinion clear in 253:1 but in 254:4 he rules on another issue in favor of the Rosh. However, Erech HaShulchan 253:3, Sh”t Shoel VeNishal (1:36, 5:32), and Mishna Brurah (Shaar Tzion 254:22 in name of Pri Megadim) argue that 254:4 is a ruling that everyone would agree to and so the Minchat Cohen has no proof. There are a few approaches in the Achronim to be lenient on this issue.
* Firstly, Rama 253:1 says that the Minhag is to be lenient like the Rosh. Mishna Brurah (Beiur Halacha D”H VeNehagu writes that preferably one should be strict like S”A.) Therefore according to Ashkenazim, Shemirat Shabbat KeHilchata 1:63 rules that one may be lenient to leave food on an uncovered fire if the food is Machal Ben Dursai before [[Shabbat]] as long as one doesn’t intend of returning the food to the fire on [[Shabbat]] (if removed). For Sephardim, Sh”t Zechur LeYitzchak (O”C 74 pg 113a) writes in name of Maharam Ben Chaviv that Sephardim may be lenient against S”A, since it’s a Minhag from before S”A and there’s an mitzvah of Oneg [[Shabbat]] to have hot food on [[Shabbat]]. Eretz Chaim (Klal 7) supports the Zechur LeYitzchak with the Shach Y”D 242 who says a Minhag can rely a Yesh Omrim against the anonymous ruling. Sh”t Ginat Veradim 3:4, Sh”t Pirchei Cohen O”C 34, Sh”t Divrei Chizkiya O”C 1:2, Yashkil Avdi O”D 3:10, and Sh”t Vayomer Moshe O”C 3 concur based on minhag. However, Sh”t Shoel VeNishal 1:36, 5:36 argues that the Minhag is based on lack of knowledge and incorrect practices and so shouldn’t be kept.
* Secondly, Sh”t Rashbatz 8 defends the Minhag to leave food that was cooked Machal Ben Dursai on a stove not Garuf or Katum because of a Safek Safeka whether halacha is like Rosh and even if not there are opinions that one can be lenient if the food is only going to be eaten [[Shabbat]] day because then there isn’t a concern of coming to stoke the coals. [Shibolei HaLeket 57 in name of Rabbenu Simcha says that Shehiya is permitted if a person has two pots and the one that’s [[cooking]] for [[Shabbat]] day is separate from the pot [[cooking]] for Friday night. Rabbenu Binyamin (quoted by Shibolei HaLeket), Mordechai ([[Shabbat]] 3:300), Rabbenu Yishaya HaRishon ([[Shabbat]] Bameh Tomnin), and Raavan ([[Shabbat]] 338) concerning [[Hatmana]] allow something that is set aside for the next day. However Bet Yosef 253:1(4) concludes that this seemingly goes against many of the Mefarshim that are brought in the following Siman.] Even though seemingly Bet Yosef should disagree with this idea of the Rashbetz, nonetheless, Bet Yosef 253:1(3) himself writes such a defense of the Minhag because of the opinion of Rashi and the possibility that one is allowed to do Shehiya for [[Shabbat]] day. Birkei Yosef 253:1 writes the same in the name of his grandfather and adds that’s it’s better to satisfy all opinions by adding a piece of raw meat (S”A 254:1) to the pot so it’s clear that the pot is [[cooking]] for the next day. Nonetheless, Chazon Ovadyah ([[Shabbat]] 1 pg 48) concludes based on the minhag and Safek Safeka of the Rashbetz a Kirah that one can leave a food cooked Machal Ben Dursai on a stove that’s not Garuf or Katum if the food is meant for the [[Shabbat]] day. </ref>
# Cooked food (according to Ashkenazim, half cooked and Sephardim, fully cooked, as above) may be left in an oven before [[Shabbat]] if it is on a [[Shabbos]] setting, meaning that opening the door will not activate the oven to become heated. <Ref> Shemirat Shabbat KeHilchata 1:17 in the note, Orchot [[Shabbat]] (2:15 pg 67). It seems that Sh”t Igrot Moshe 4:74:26 agrees. </ref>
# Some consider Machal Ben Dursai to be half cooked and some a third cooked. Therefore one shouldn’t leave food on the fire from before [[Shabbat]] unless it’s half cooked, however if it’s a third cooked there’s room to be lenient in a case of difficulty.<Ref> Mishna Brurah 253:38 </ref>
# According to Sephardim, even completely cooked foods can’t be left on the fire unless it also worsens the more it cooks. The general rule is that any food that has flour in it is in the category of foods that worsen the more they cook, however, cabbage, beans, small pieces of meat, and egg are in the category of food for which it’s beneficial to continue [[cooking]]. If there’s a doubt considered whether something worsens or benefits from continued cooked one should be careful. <Ref> Beiur Halacha 253:1 D”H VeHu, Laws of [[Shabbat]] (Rabbi Shimon Eider vol 4 pg 344) </ref>

==Leaving raw food on the fire==
# If the food [[cooking]] is raw meat or there’s a piece of raw meat in a the food it’s permitted to leave it on the fire before [[Shabbat]] as long as it is put on right before Shabbat. The explanation is that there’s no concern that you’ll come to stoke the coals since you know it isn’t going to be ready by Friday night.<Ref> Shulchan Aruch 253:1 writes that if the food is raw or there’s a piece of raw food in a pot it’s permissible to leave the food on the fire from before [[Shabbat]]. Mishna Brurah 253:9 specifies that this only work for a piece of meat and not raw vegetables. This is also the opinion of The Laws of [[Shabbat]] p. 345 who specifies that it should be meat that is potted and not roasted. </ref>
# Some poskim hold that this leniency does not apply nowadays to a stove or oven since it is possible to increase the fire so that it’ll be ready quickly.<ref>The Shabbos Kitchen p. 54 quotes Rav Henkin as holding that nowadays the leniency of adding raw meat to a pot doesn't permit leaving it on the fire from before Shabbat. Similarly, Rav Schachter in Nefesh Harav (pg. 156-157) writes that this leniency of adding raw food doesn't apply nowadays because the food can always become cooked by Friday night. This is also found in The Laws of Cooking and Warming Food on Shabbat by Rabbi Willig p. 184. The Laws of Shabbos (Rabbi Eider, p. 346) concludes that it is preferable to follow this opinion. On p. 336 fnt. 783 he quotes Rav Moshe Feinstein as holding that this leniency does apply nowadays.</ref> However, it it is permissible to rely on this for putting food in a crockpot since it is made to cook slowly and there’s no concern you’re going to adjust the temperature since it won’t be ready by Friday night anyway.<ref>The Shabbos Kitchen p. 56. Rabbi Mordechai Willig ("The Laws of Cooking and Warming Food on Shabbat" p. 126) concurs. </ref>

==With what stoves and how are they heated?==
# A Kirah fueled with olive peals, wood chips, dung of large animals, or charcoal need to be Garuf and Katum in order to leave something not cooked upon it, however, if the Kirah is fueled with straw or stubble, one may leave not cooked food on it. <Ref> The Mishna ([[Shabbat]] 36b) differentiates between a Kirah heated by stubble and straw which don’t make coals (that can later be stoked) and a Kirah heated by olive peals, wood chips that make coals. The Tur and S”A 253:1 rule that one may leave not cooked food on a Kirah fueled by straw or stubble but if was fueled with olive peals or wood chips it’s forbidden unless the food is cooked. Mishna Brurah 253:4 in name of the Kol Bo includes charcoal in the second category of fuels. [Rambam ([[Shabbat]] 3:4) includes dung of small animals in the same category as straw and stubble, implying that dung of large animals is the category of olive peals and wood chips. However, Bet Yosef 253:1 (s.v. Umasha Katuv VeIm Husaka BeKash) writes that our version of the Yerushalmi is that dung of small animals is included in the category of olive peals and woods. The Kolbo (Siman 31, pg 31c) and Rambam had different versions of the Yerushalmi. Mishna Brurah 253:4 rules like Rambam that dung of large animals is included in the category of olive peals and wood chips.] </ref>
# There’s a dispute whether our stoves nowadays fueled by oil also have the issue of Shehiya or not. Because of the old Minhag to be lenient one has what to rely on to leave food on a gas fire if the food is half cooked<ref>There is dispute between Rashi and the Rambam how to define Machal Ben Dursai. The Rambam Shabbat 9:5 writes that the definition is half cooked and (Shabbos 20a s.v. ben drusai) holds it is a third cooked. Mishna Brurah 253:38 writes that one should be strict not to leave food on the fire unless it is half cooked. He adds that in an extenuating circumstance one can be lenient to rely on the opinion that Machal Ben Dursai means one-third cooked.</ref> and the food is meant to be eaten the [[Shabbat]] day and not that night. <Ref>
* Our stove nowadays fueled with gas or oil which don’t leave over coals seemingly shouldn’t be included in the laws of Shehiya. However, some argue that since the flame that can be raised it’s forbidden because of the Gezerah just like a fire fueled with wood chips. Sh”t Panim Meirot 1:84 says a portable stovetop with a flame fueled by alcohol which can be raised by manipulation is forbidden because of the Gezerah. Sh”t Maharsham 3:165, Sh”t Amrei Yosher 2:171, Sh”t Maharam Brisk 2:76, Sh”t Esei HaLevanon O”C 11, Sh”t Shoel VeNishal 1:36, Sh”t Vayomer Boaz 18, Sh”t Divrei Chizkiya 1:2 pg 12 quoting Mahari Sharim, and Shaarei Teshuva 254:7 (s.v. Mipneh) concur. [See Beiur Halacha 253:1 s.v. Afilu Eina Garufa who is in doubt whether it’s permissible to leave food on a Kirah that’s heated by straw and stubble only if the straw and stubble have been consumed prior to [[Shabbat]] or it’s permissible even if there’s a lot of fuel to last a long time. If so, it seems clear that the same doubt would apply to the case of a flame continuously fueled by oil.]
* Second source to forbid: Bear Yitzchak (Introduction to Kodshim) writes that he asked the Goan MeBrisk about leaving a container of water by an oil stove and he was answered that it’s totally forbidden as by the hot water container mentioned in Yerushalmi ([[Shabbat]] 3:3e), that forbids it since the walls of the container remain hot. Bear Yitzchak continues that Rav Zonenfeld asked Rav Yacov Elishor why he didn’t protest the Minhag some Sephardim had to leave a container of water by an oil stove and was answered that he didn’t have the power to protest this bad Minhag. Those who don’t apply the Gezerah to a modern stove:
* 1) Sh”t Maharshag 2:50 argues that since Chazal didn’t make a Gezerah about the case of a flame fueled by oil we shouldn’t make a Gezerah. Chazon Ovadyah ([[Shabbat]] 1 pg 48) quotes Yadei Chaim pg 200 who explains that even if something is very similar to a modern example we can’t extend the Gezerot of Chazal like the Rishonim were able to, thus modern day stoves such be permissible. Sh”t Tzitz Eliezer 2:7 (quoting Rav Tzvi [[Peasch]] Frank) based on a Yerushalmi (Shevit 2:4) concurs.
* 2) Sh”t Igrot Moshe O”C 1:93 distinguishes between stoking the coals for which the Rabbis made a Gezerah and adding more fuel which the rabbis didn’t make a Gezerah, and so a oil stove isn’t an issue of stoking coals and the issue of increasing the fire is permitted. This idea is applied elsewhere in Sh”t Yacheve Daat 6:20.
* 3) Additionally, Gedolei Tzion 9:11 (quoted by Sh”t Tzitz Eliezer 7:16(3) and Sh”t Yachave Daat 6:20) and Sh”t Kochavei Yitzchak 3:37(4) say that the Gezerah only applies to coals which constantly flicker and get close to going out, but an oil stove where the fire is constant there shouldn’t be a Gezerah.
* Sh”t Tzitz Eliezer 7:15(3) writes that even the Chazon Ish (Sefer Moed Siman 37) who forbids a modern stove by Chazarah didn’t even entertain the idea of forbidding it for Shehiyah. Rejection of the second source: On the other hand, Chazon Ovadyah ([[Shabbat]] 1 pg 49) rejects the proof from the Yerushlami based on Ritva (Shabbat 41a; see also Chiddushei Ran), who explains that water that’s totally cooked is even allowed to be left on a Kirah or a Tanur but the problem of a water container is that it was made of metal pieces and if the water evaporates one may come to add more water in fear that the fire will make the container fall apart. This is also the opinion of Maginei Shlomo ([[Shabbat]] 41a) in name of Rashi. Chazon Ovadyah concludes that had Rav Yacov Elishor seen the Ritva and Poskim who permit he would have rejoiced to defend the Minhag! Sh”t Tzitz Eliezer 7:15(1) (quoting Sh”t Maharsham 3:165) also rejects the proof from the Yerushalmi because we don’t pasken like the Yerushalmi since it’s not mentioned in the Bavli. </ref>

==Sources==
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[[Category:Shabbat]]
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