Using Electricity on Shabbos: An Analysis of Current Issues

Introduction

As observant clinicians, utilizing electricity on Shabbat can pose a halachic challenge, especially in a setting where many of the things we use electricity for are not at first glance directly related to patient care, such as accessing an on-call room or using an elevator between floors. Common issues include opening automatic doors, riding an elevator, turning on lights, using a phone or pager, charging electronics, and unlocking secure entrances with a card or code. It can be helpful to comprehensively understand how halacha views the usage of electricity on Shabbos to navigate these issues in a way that is both responsible and in accordance with Halacha, ascertaining what level of deviation from customary practices is deemed ideal concerning adherence to Shabbos observance in the hospital context.

  1. A summary of the Halachic definition of electricity on Shabbos

  2. Analyzing typical applications

  3. Using electricity directly for patient care

  4. Using electricity for personal needs

  5. Conclusion

 1. A Summary of The Halachic Definition of Electricity on Shabbos

The Halachic consensus is that using electrical appliances on Shabbat is prohibited. However, a clear, accepted rationale regarding why such a prohibition exists is less accepted. It is important to note that some actions would be prohibited on Shabbos as they are defined as melachot even though they use electricity. Using an incandescent bulb that burns its filament, printing according to many opinions, or heating food using a microwave oven or electric element are universally prohibited as those actions are melachot regardless of the electronic means by which they were done. However, other actions, such as using a computer, LED bulbs, or an air conditioner, do not violate any specific melacha. While it is beyond the scope of a survey article to convey the entire halachic dialogue regarding the definition of electricity in halacha, an effort has been made to present the opinions that affect the halachik calculous used in the way we practice in healthcare settings.

Rabbi Yitzchak Schmelkes (Beit Yitzchak 2:31) suggests that using electricity on Shabbat violates the prohibition of Molid, which forbids creating something new on Shabbat. According to this opinion, starting a current flow is rabbinically forbidden because it creates a new feature and functioning application where one was not there before.

The Chazon Ish advanced another basis for prohibiting electricity on Shabbos. He reasoned that completing a live circuit transforms a previously useless wire into a functional appliance, which constitutes an act of building (Boneh), a biblical prohibition.

Rav Shlomo Zalman Auerbach (Teshuvot Minchat Shlomo Vol 1 responsa 74, 84, and 95) rejects both approaches. He argues that only a limited number of actions were prohibited because of Molid, and generations of the rabbinate refused to extrapolate more prohibitions from these limited examples. He also argues with the approach of the Chazon Ish as opening and closing something that is designed to be opened and closed cannot be considered an act of building or destroying, making opening and closing a circuit more akin to opening and closing a window or a door, an argument he extends to comparing electricity to the prohibition of Makeh Be'patish (completing and unfinished object).

Nonetheless, Rav Auerbach maintained that it is forbidden to use electric appliances since previous poskim had already ruled on this matter, and the Jewish people en mass had accepted these rulings. It is therefore prohibited to turn on electric devices absent of great need.

Rav Asher Weiss, in a landmark responsa (Minchat Asher Vol 1,30), provides an alternative approach suggesting that completing an electric circuit violates the Melacha of Makeh BePatish, which through the lens of the Yerushalmi (Shabbat 7:2) is defined as a catch-all category that includes any highly significant and creative act. He argues that electric appliances constitute an incomparably unique act of innovation and thus should be categorized as Makeh BePatish. As it relates to medicine, however, Rav Asher holds that relying on the historically well-accepted, lenient opinion of Rav Shlomo Zalman in the interest of patient care is acceptable.

2. Common Applications

As we discussed, different halachic models of electricity attribute the prohibition of electricity to various different Melachaot; according to the Chazon Ish, for instance, an electric appliance that creates or breaks a circuit (like plugging in a phone) would potentially violate “building or removing on shabbos (“boneh or soter”). According to the Beit Yitzchak any action that creates some new application or action would be akin to “molid”. According to his reasoning, while using a touch screen would only modulate an existing circuit, it may very well still be prohibited. With this in mind, in order to best minimize the issurim involved and stay in line with the majority of halachic opinions, it is important to group the types and relative severities of different applications of electricity on shabbos and outline the traditionally most Halachikally ideal way to engage with them as described by modern poskim.

Applications that Create a Circuit

Actions, such as turning on a light, plugging in a phone, or powering up a phone or computer, initiate or establish an electrical circuit, representing the most significant concern regarding electricity usage on Shabbos. This concern stems from the ruling of the Chazon Ish, who compares the creation and destruction of a circuit to the act of building. It is ideal to seek assistance from a non-Shabbos-obliged (non-Jewish) colleague when possible. However, when this isn't feasible, employing a shinui, such as using one's knuckles, when performing these actions should be utilized.

Applications That Modulate a Circuit

Unlike the previous category, applications such as smartphones, microphones, and touch screens do not create a new circuit but rather modulate an existing electrical current to function. The halachic implications of these actions are less severe since they do not align with Chazon Ish's notion of building. However, as previously discussed, they would still be treated as a rabbinic prohibition, and therefore, employing shinuis should be utilized.

3. Using Electricity for Patient Care

Preservation of life is an overriding moral principle in Hilchos Shabbos; as such, one may "violate" an Issur D'oraysa or a derabanan on Shabbos when caring for a patient whose life is in danger (inpatients). However, if the situation is not emergent, one should do their best to minimize the number of biblical melachos or rabbinic violations performed even for this status of patients.

As we have established, according to Rav Shlomo Zalman Auerbach Zt" l (1:9), clinicians may be lenient concerning the use of electricity on Shabbos and model the use of electricity as an Issur d'Rabbanan an opinion that is widely accepted in modern poskim.

With this in mind, being that the Rama requires that we minimize issurim on Shabbos when possible, it would be preferable to engage with the application of electricity with the use of a shinui, such as by using knuckles or with a practiced shinui via thimbles when typing or setting medical devices. Furthermore, since many poskim model electricity as an Issur d'Rabbanan, one may be lenient in allowing electricity for any Choleh she'ain bo Sakana on Shabbos. I.e., sick outpatients.

4. Using Electricity for Personal Needs

Electricity use for non-patient-related purposes is slightly more complicated to model halachikly, though its applications can be broadly classified into three categories.

Firstly, electricity usage will directly enhance or impede a clinician's readiness to provide care. For instance, using an elevator to traverse between floors may seem unrelated to patient care at first glance. However, if running up the stairs would interfere with one's ability to assess a patient or be physically and cognitively present, Rav Moshe states that this is tantamount to "transgressing the commandment of healing on the Sabbath" (Rosner, 1990). Similarly, in cases where using fluorescent or LED lights, automatic restrooms, or doors may impact a clinician's readiness to provide care, they may be used. Although the severity of these actions is debated among the poskim, one must honestly evaluate the potential impact on their ability and willingness to provide optimal care to their patients. Again, where possible, the use of a shinui is preferred, and whenever possible, the foresight to avoid the usage of electricity or asking non-Jewish colleagues should be used to minimize the need for these actions.

A second situational category is activities that may not directly impact a clinician's ability to provide care at the moment; however, it could affect readiness in aggregate. These include turning lights on or off in an on-call room to rest or get ready, using a passcode to access a resident lounge for food or drink, or keeping a user setting logged in by moving a mouse or pressing a key. It is important to have an active dialogue with observant colleagues and rabbinical guidance to find the right personal balance between clinical preparedness and maintaining and celebrating the spirit of shabbos in a clinical setting. One guiding insight provided to me by the talented and erudite Dr. Miller is that whenever in doubt in a clinical setting, one must err on the side of caution and be stringent in the religious imperative to preserve life, a sentiment echoed in the words of the Shulchan Aruch 328:1.

Lastly, activities that represent a minor inconvenience and are unlikely to affect a clinician's readiness to provide care, such as using an elevator to exit after a shift or utilizing automatic doors without prior opening by a non-Jewish colleague to leave the hospital. As with any other shabbos, these actions should be avoided.

Best Practices for Routine Electrical Use on Shabbat in a Clinical Setting

Navigating the complexities of Shabbat observance as a healthcare provider requires a delicate balance between halachic adherence and clinical responsibility. We will review the common issues as one would experience when entering the hospital. Upon arriving at the hospital, one may encounter automatic doors. If patient care is not an immediate concern, waiting for a non-Jewish individual to activate the sensor is advisable; however, this may not be possible as you may need to prioritize getting to patient care. After one enters the hospital, one will often need to flash a key card; seeking assistance from a non-Jewish individual is preferred either by asking security to waive you in explaining that it is Shabbos or by asking a friendly, non-shabbos-obliged colleague. Alternatively, employing a Shinui— bringing the card closer to the sensor without using one's hands, using the back of the hand, or another non-standard method—aligns better with halachic preferences than standard use.

In cases where stairs are not a viable option, as there may be many flights of stairs and it may delay and impair patient care efficiency, or there may be more automatic lights and potential key card access points, elevators may be best used with the caveat of pressing buttons with a knuckle, a method of Shinui. The same principle applies to keypads for entry into restricted areas.

As for computers and other essential electronics, their use on Shabbat has been previously discussed and found in our chapter titled The Right Way to Write.

The restroom facilities pose their challenges with automatic lights and faucets. Here, leniency can be more readily applied due to considerations of cleanliness and the need for the provider to be fully capable and present in their patient care (pro tip: to avoid the issue of tearing, it's best to remember to bring your own tissues).

5. Conclusion

The prohibition against using electricity on Shabbos is generally accepted, although the exact reasons and degrees of leniency vary among poskim. Furthermore, the analysis shows that while the medical context often necessitates a more lenient stance due to pikuach nefesh, care must be taken to ensure that leniency and stringency are not misused or extended beyond necessary. Also, there is a clear preference for minimizing electricity use with preparation and foresight and, when possible, using a shinui. Furthermore, maintaining an ongoing dialogue with mentors and colleagues is important in maintaining the spirit of Shabbos in a clinical setting.


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