Beatrice Lang
The use of electricity on the Sabbath is a topic of discussion among Jewish legal scholars and religious authorities, with varying opinions across Orthodox and Conservative Judaism. The debate centres around whether using electricity constitutes igniting a fire, which is prohibited during Shabbat. While Orthodox Judaism forbids the use of electrical devices, Conservative Jewish rabbinical authorities argue that turning on lights is not equivalent to lighting a fire. This difference in interpretation leads to different practices and guidelines for observant Jews during Shabbat.
| Characteristics | Values |
|---|---|
| Orthodox Judaism's view on using electrical devices on Shabbat | Forbidden |
| Conservative Jewish rabbinical authorities' view on using electrical devices on Shabbat | Not forbidden |
| Rabbi Shlomo Zalman Auerbach's view on using electricity on Shabbat | Forbidden by custom, but allowed in situations of great need |
| Rabbi Daniel Nevins' view on using electricity on Shabbat | Not forbidden, but the use of devices that generate data is forbidden |
| Devices that do not disrupt the atmosphere of Shabbat according to Rabbi Daniel Nevins | Lights, fans, electronic key cards, electric motors, elevators |
| Devices that observant Jews can use on Shabbat | Timers, Sabbath electrical outlet |
| Devices that observant Jews cannot use on Shabbat | Incandescent light bulbs, appliances that turn on automatically |
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What You'll Learn
- Orthodox Judaism forbids electricity use on Shabbat
- Conservative Jews reject the association of electricity with igniting fire
- Electrical devices can be used if they were turned on before Shabbat
- Adjusting timers to delay the onset of current is forbidden
- The ban on electricity is to separate the Sabbath from the rest of the week
Orthodox Judaism forbids electricity use on Shabbat
In Orthodox Judaism, using electrical devices on Shabbat is forbidden. Many believe that turning on an incandescent light bulb violates the Biblical prohibition against igniting a fire. This is because the filament becomes glowing hot like a coal. However, Rabbi Shlomo Zalman Auerbach rejected any technical prohibition on electricity, stating that there is no prohibition on using electricity on Shabbat unless it causes a prohibited act like cooking or starting a flame. He did consider the use of electricity to be forbidden by custom, and would only permit its use in situations of great need.
The operation of electrical devices on the Jewish Sabbath is categorically prohibited by Orthodox Jewish authorities. Orthodox and other traditionally observant Jews, therefore, do not use lights or electrical appliances on the Sabbath. However, there is no prohibition on using a light that was turned on before the Sabbath began. While this prohibition is universally practised in the Orthodox community, there is no agreement on its source. The Torah bans the performance of physical creative labour on Shabbat (melachah in Hebrew), which rabbis have broken down into 39 categories of work.
Over the years, rabbis have advanced various theories as to which of those categories covers electrical use. The most common argument is that electricity usage amounts to kindling a flame, and therefore violates the biblical prohibition on lighting a fire on the Sabbath. Some rabbinical authorities have associated at least three of the 39 categories of creative activities prohibited on Shabbat with incandescent lights. Another approach is that of Raavad, who would classify incandescent light as a third creative activity: "completing a product" (Hebrew: מכה בפטיש, makkeh bapatish: literally, "striking the final hammer blow").
There are varying views on the use of a microphone during Shabbat. While most Orthodox rabbinic authorities prohibit the use of microphones, there has been some argument for allowing the use of a microphone in a synagogue that is turned on before the start of Shabbat on the basis that a microphone does not create a human voice, but rather amplifies it. A "Shabbat microphone" has been developed to allow rabbis or hazzans to amplify and transmit their voices without affecting the electrical current of the microphone to hold congregations without violating Shabbat.
In Orthodox communities, the ban on electricity does not prevent people from using electrical devices that were turned on prior to the Sabbath. Electric lights, fans, refrigerators, and warming plates for food can be left on for the Sabbath and enjoyed, provided they are not turned off or adjusted. Various innovative workarounds have been found to enable a wider usage of devices. For example, hotels that cater to religious clients often have a so-called Shabbat elevator that is programmed to stop on every floor, so that the Sabbath observant can avoid climbing several flights of stairs without having to push any buttons.
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Conservative Jews reject the association of electricity with igniting fire
Conservative Jewish rabbinical authorities reject the notion that using electricity is akin to igniting a fire, which is prohibited on Shabbat. They argue that turning on incandescent lights is not the same as "igniting" a fire, as the latter involves creating burning sparks or flames. While some rabbinic authorities associate incandescent lights with the Biblical prohibition on "igniting" a fire, Conservative Jews maintain that it is not equivalent to starting a fire.
Rabbi Shlomo Zalman Auerbach, for example, acknowledged that while there is no technical prohibition on electricity use during Shabbat, he restricted its use to situations of great need due to custom. He also noted that the key point is to avoid using electricity for prohibited acts like cooking or starting a flame. This perspective highlights a nuanced approach to interpreting religious guidelines, allowing for flexibility in specific circumstances.
The Conservative movement's Committee on Jewish Law and Standards further supports this stance. They assert that while refraining from operating lights and electrical appliances is pious, it is not a mandatory requirement. The Committee draws a distinction between lighting a fire and using electricity, emphasizing that the latter does not violate the spirit of Shabbat when used appropriately. This interpretation encourages a balanced approach to religious observance, ensuring that modern conveniences can be utilized without compromising the essence of the Sabbath.
Additionally, Rabbi Daniel Nevins, in a responsa approved by the Conservative movement's Committee on Jewish Law and Standards in 2012, proposed that while the use of certain electronic devices should be prohibited due to their data-generating capabilities, electricity itself is not forbidden. This perspective underscores the evolving nature of religious interpretations, adapting to the technological advancements of modern life.
Conservative Jews, through their rabbinical authorities and committees, demonstrate a thoughtful and adaptive approach to religious practice. By rejecting the association of electricity with igniting a fire, they navigate the complexities of modern life while respecting the underlying principles of Shabbat observance. This flexibility allows for a more inclusive and practical interpretation of religious guidelines, ensuring that the Sabbath remains a meaningful and relevant aspect of Jewish life in the 21st century.
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Electrical devices can be used if they were turned on before Shabbat
The use of electrical devices on Shabbat is a contentious issue in Judaism, with varying opinions among rabbis and scholars. While Orthodox Judaism strictly prohibits the use of electrical devices, Conservative Jewish rabbinical authorities take a more lenient approach. They argue that turning on incandescent lights is not equivalent to igniting a fire, and consider it pious rather than mandatory to refrain from using such devices.
Rabbi Shlomo Zalman Auerbach, for instance, prohibits adjusting the settings of electrical devices like heaters, as it involves turning on or off numerous small heating elements. However, he does not consider the use of electricity itself as a violation. He differentiates between the temporary nature of using electricity and the permanence of building or destroying something, which is prohibited.
Some rabbis have expressed concern about creating sparks when a button is pushed to close a circuit. Nobel Prize-winning physicist Richard Feynman suggested a solution: "If that's what's bothering you, you can put a condenser across the switch, so the electricity will go on and off without any spark whatsoever—anywhere." However, this proposal was not well-received by the rabbis.
The consensus among rabbis permits the use of Shabbat clocks, which are mechanical devices programmed to manage lights, operate appliances, and perform other functions without direct human intervention during Shabbat. Additionally, Rabbi Daniel Nevins argues that the power grid's steady electricity supply ensures that turning on individual devices does not directly affect the power plant's production.
As a result, it is generally accepted that electrical devices can be used if they were turned on before Shabbat. This includes electric lights, fans, refrigerators, and warming plates, as long as their settings are not adjusted during Shabbat. For example, one may leave the air conditioning on but must not change the temperature. Similarly, lights can be left on, but one cannot turn them on or off manually.
In conclusion, while there are differing opinions on the use of electricity during Shabbat, it is generally permissible to use electrical devices that were turned on beforehand, provided they are not manually modified during the Shabbat period.
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Adjusting timers to delay the onset of current is forbidden
The use of electricity on Shabbat is a contentious topic among rabbinical authorities. While Orthodox halakhic authorities maintain that turning on an incandescent light on Shabbat violates a Biblical prohibition on "igniting" a fire, Conservative Jewish rabbinical authorities reject this argument, stating that refraining from operating lights and electrical appliances is pious but not mandatory.
The debate surrounding the adjustment of timers to delay the onset of electric current is a specific point of contention within this broader discussion. Some authorities, such as Rabbi Feinstein, consider delaying the onset of current as a violation of Shabbat, citing it as analogous to adding fuel to a fire. However, most authorities disagree with this interpretation, arguing that it is similar to shutting a window to prevent a flame from being extinguished by the wind.
Rabbi Silber introduces another perspective, asserting that any adjustment of a timer is a violation of "building" (boneh). This view aligns with the opinion of the Chazon Ish, as indicated in Chazon Ish, Orach Chaim 38:2. Nevertheless, there is a consensus that removing a peg to delay the onset of electrical flow is permitted. Reinserting the peg to turn off the current at the desired time is acceptable if one follows the authorities who permit hastening the extinguishing of an appliance.
Rabbi Auerbach holds a nuanced position, stating that delaying the onset of current is permissible in timers where the adjustment involves pressing a button to move the dial and then releasing the button to set the timer. This approach considers the indirect nature of the action and allows for some flexibility in managing electrical appliances during Shabbat.
It is worth noting that the use of electricity on Shabbat is not just a matter of religious observance but also holds cultural significance for observant Jews. Abstaining from electrical use helps distinguish the Sabbath from the rest of the week, preserving its unique atmosphere.
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The ban on electricity is to separate the Sabbath from the rest of the week
The Sabbath, or Shabbat, is a day of rest and worship in Judaism. It is observed by refraining from work and other activities, including the use of electricity, from sunset on Friday to sunset on Saturday.
The ban on electricity for Shabbat is rooted in the interpretation of the Torah, specifically Exodus 35:3, which states, "One may not create a fire on Shabbat in all your dwellings." This verse has been interpreted by Orthodox halakhic authorities as prohibiting the use of electricity, as it is considered analogous to igniting a fire. The concern is that turning on an incandescent light bulb or an electrical appliance can generate sparks or cause a filament to become glowing hot, which is similar to creating a flame.
However, there are differing opinions on this matter. Rabbi Shlomo Zalman Auerbach, for example, rejected a technical prohibition on electricity, stating that there is no prohibition unless the electricity leads to a prohibited act like cooking or starting a flame. Conservative Jewish rabbinical authorities also reject the idea that turning on lights is the same as igniting a fire. They consider the avoidance of electricity as a pious behaviour but not a mandatory one.
The ban on electricity for Shabbat is significant because it helps observant Jews separate the Sabbath from the rest of the week. By refraining from using electricity, they create a distinct atmosphere and experience for the day of rest and worship. This separation is further facilitated by the availability of Shabbat modes on some appliances, which disable certain functions to comply with religious requirements.
While the use of electricity on Shabbat is a contentious issue, with various interpretations and workarounds, the underlying principle is to honour the Sabbath as a day of rest and worship, setting it apart from the rest of the week.
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Frequently asked questions
According to Orthodox Judaism, using electricity on Shabbat is forbidden, as it is considered to violate the Biblical prohibition against igniting a fire. However, some argue that electricity use is not categorically forbidden and that lights can be left on if they were turned on prior to Shabbat.
The Biblical verse Exodus 35:3 states, "One may not create a fire on Shabbat in all your dwellings." Some rabbinic authorities interpret this to include incandescent lights, as the filament becomes glowing hot like a coal.
Some authorities allow the use of electrical devices that were turned on before Shabbat, such as lights, fans, refrigerators, and warming plates. Additionally, timers can be used to control appliances, and some innovative workarounds, like "Shabbat elevators," have been developed to accommodate religious observance.
Yes, there are differing opinions. Conservative Jewish rabbinical authorities reject the argument that turning on lights is considered "igniting" fire, and while they discourage it as pious behaviour, they do not mandate it. Rabbi Shlomo Zalman Auerbach also rules leniently, stating that there is no technical prohibition on electricity, but he restricts its use to situations of great need.
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