Moving a Fan on Shabbos

Question:

Can one move a fan on Shabbos?

Discussion:

A fan is considered, by many Poskim, to be a kli shemilachto l'issur (an object whose primary use is prohibited on Shabbos); therefore it can be moved if its' place is needed or if you are using it for a permitted usage. This means that if the fan is blowing on a person and he no longer wants it to be blowing on him he can move the fan. This falls under the category of needing its' place because when the fan is blowing in his direction it is stopping him from using that spot comfortably.

It is also permissible to move the fan so that it is blowing on you as well since this is considered using it in a permissible way. Rav Moshe zt"l however, has an interesting view on this matter (O.C. 5:23, 22:22). He holds that a fan is actually a kli shemilachto l'heter (an object that has a permitted usage) because the action of the fan is not prohibited (i.e. the spinning of the blades), even though the cause of the spinning (the electricity) is something prohibited. So, according to Rav Moshe zt"l one would be allowed to move the fan for any reason. Care must be taken to make sure it is not unplugged. This is only if the fan is functioning; if the fan is off then it should not be moved at all unless the spot the fan is occupying is needed.

Another question is can one make the fan oscillate assuming that one does not have to press a button or use electricity to do so? There is a difference of opinions regarding this. Rav Auerbach zt"l says that it is permissible to do so even if a small amount of electricity since it is undetectable to human senses (Shulchan Shlomo 308:34). Rav Elyashiv zt"l says that it would be prohibited unless no electricity was used at all (Meor Hashabbos 14:117)           

Summary:

One is permitted to move a fan that is functioning on Shabbos. However, there is a dispute in regards to making the fan oscillate on Shabbos. Rav Elyashiv zt"l says one cannot make it oscillate and Rav Auerbach zt"l says one can make the fan oscillate on Shabbos.     

Question:

Why can't I use electrical appliances on Shabbos?

Discussion:

It is common knowledge that the use of electrical appliances is prohibited on Shabbos however, the reason for the prohibition is not so clear. We will put forth some of the reasons for the prohibition.

Molid - Creating a new entity:

One reason given by the poskim for the prohibition of using electrical appliances is the concept of Molid (creating something new). By allowing an electrical current to run through an appliance you are effectively creating a (new) usable appliance, which is prohibited on Shabbos. This is the opinion of the Bais Yitzchak (2:31). In a similar vein, Rav S.Z. Auerbach writes that the prohibition is the creation of sparks, which are generated by the electrical current (Minchas Shlomo 1:10:7).

Makeh B'Patish - Finishing touch:

The opinion of the Tzitz Eliezer (6:6) and the Minchas Yitzchak  (3:41) is that when an electric current is introduced in the appliance you are effectively putting the finishing touch on an object that until now was not complete since it did not have a use.

Boneh - Building:

The Chazon Ish (Shabbos 50:9) was of the opinion that when a circuit is completed it is a form of the Av Melacha of Boneh.

Bishul - Cooking:

An additional reason given by the Chazon Ish for this prohibition is when the current passes through the wire it causes the temperature of the wire to rise above Yad Soledes Bo (110 degrees F). This is under the melacha of Bishul.

Summary:

It is accepted that the use of electrical appliances is prohibited on Shabbos although the reason is a cause of considerable debate. One outgrowth of this debate is the possible permissibility of having a non-Jew turn on or off an appliance. A rav should be consulted if the need for this arises.

Placing trees in homes on Shavous.

Question:

What is the custom regarding placing trees and grasses in our homes on Shavous?

Discussion:

There are really two separate customs that people have; one is to place flowers and other plants in our homes and shuls. This is to remind us of the simcha of Matan Torah when Hashem caused grass and plants to grow on Har Sinai (Rema 494:3). There is another custom of placing trees in our homes. This is based on the Mishna (Rosh Hashanah 16a)that tells us that on Shavous we are judged on the fruit trees, through placing them in our homes we will have them in mind while we are davening (M.B. 494:10).

However, the Chayei Adam writes (131:13) that the Gr”a was of the opinion that this custom should be discontinued since it is now a non-Jewish custom to place trees in their homes on their holidays. The Aruch Hashulchan (494:6) writes that both customs were removed in earlier generations and therefore there is no longer a custom to place trees or flowers in our homes; this is the opinion of Rav Moshe zt”l as well (Iggros Moshe Y.D 4:11:5).

The opinion of the Steipler Gaon (Orchos Rabbenu vol. 2 pg.99), Rav Aurebach (Shalmei Moad pg. 459), and Rav Elyashiv zt”l (Chag B’Chag 8:24) was that it is not a non-Jewish custom to spread grasses and therefore one may do so on Shavous. Interestingly, although the Steipler said that it is not a non-Jewish custom it is quoted in his name that one should not spread out grasses in Eretz Yisrael (Kovetz Ohr Yisrael 20:136). 

Tefillahs Haderech Part II

Question:

What are some Halachos of Tefillahs Haderech (part II)?

Discussion:

The proper time to say Tefillahs Haderech is once the trip has begun. Practically, one should wait until he is more than 70 amos past the last house of the city (M.B. 110:29). Ideally, it should be said during the first “parsa” of travel – a parsa is 8,000 amos - (Rema 110:7). If one stopped overnight, the tefillah can be said even before he leaves the city that he stopped at (M.B. 110:29). Once a person is within a parsa of his destination, he should not recite the concluding bracha.

If one is traveling less than a parsa, he should not conclude the tefillah with the bracha. However, if there is danger within a parsa of the city, the tefillah is recited while traveling within that parsa.

All these Halachos apply to a ship as well as traveling on land. It would seem that if a person goes on a cruise he should recite Tefillahs Haderech each morning of the cruise.

When travelling by plane one should recite the tefillah while the plane is taking off. If one had to travel outside the city to reach the airport then the Tefillah should be recited when he leaves the city. It does not need to be repeated when the plane takes off. So for example when one leaves Yerushalayim he should recite Tefillahs Haderech and then does not need to say it again when he takes off from Tel Aviv.  

What are some Halachos of Tefillahs Haderech (part I)?

Question:

What are some Halachos of Tefillahs Haderech (part I)?

Discussion:

The custom is to say the tefillah in plural from even when travelling alone since this will help the tefillah have more of an affect (M.B. 110:19). The Mishna Berura also writes that a person should make sure to travel with food since when travelling it is possible for an accident to happen and he might find himself without kosher food.  Additionally, one should make sure to travel with Tallis and Teffilin even if he is planning to return the same day since it is possible that he will be delayed and miss the mitzvah. This is true even if he would be able to borrow someone’s Teffilin (M.B. 110:20).

One should stop travelling while saying Tefillahs Haderech; however, if this will cause him to delay and he will not be able to concentrate it may be said while traveling (S.A. 110:4). When traveling by plane, bus, or train and it is possible to stand while saying Tefillahs Haderech, one should do so (Aruch Hashulchan 110:11).  

The obligation of this tefillah is once a day while travelling. Therefore, if a person is traveling for two days and stops overnight, he should say this tefillah twice; this is true even if he resumes traveling while it is still night. If the stop was a short one and he continued traveling, a new tefillah is not made. If one is traveling the entire day and night, he should repeat the tefillah without the concluding bracha. Therefore, if one is on a cruise he should make sure to say Tefillahs Haderech each morning without the concluding bracha (Eishay Yisrael 50:4:13). 

If, upon reaching his destination, he changes his mind and wants to continue traveling, he should say Tefillahs Haderech again (S.A. 110:5).  

The bracha should ideally be connected to another bracha so if possible one should first go to the bathroom, make an Asher Yotzar, and then say tefillah Haderech. Another option would be to eat something, make a bracha achrona, and then say Tefillahs Haderech. If this is not possible, Tefillahs Haderech should be said anyway (M.B. 110:28).

Question:

Can I make the “Berchas Elanos” after Nissan?

Discussion:

The Gemara in Brachos (43) tells us that “one who goes out during Nissan and sees trees that have begun to bud makes a bracha…” The Mishna Berura (226:1) writes that this bracha does not have to be said specifically in the month of Nissan but rather whenever the first time that you see a tree with buds on it you can make the bracha. The Mishna Berura comments further that this bracha is only to be made on a fruit bearing  tree.

This bracha should not be said on a spice tree since spices are not considered fruit (Maaseh Chemed Ch. 2 note 79).

The definition of a tree for this halacha is something that survives from year to year and lasts for at least three years (Chazon Ish).

If one did make a bracha on a non-fruit bearing tree he should not repeat the bracha since there are opinions that you can make the bracha on such a tree (Shevet Halevi 6:53:4). Additionally, he writes that if one made the bracha without even seeing the tree he should not repeat the bracha when he does see it.

It is preferable to make a bracha on two trees that are growing near each other rather than on one tree that is alone since the bracha was written in plural. However, if this is not possible then the bracha can be said on a single tree (Kitzos Hashulchan 66:18).     

Question:

Is one permitted to clap or whistle on Shabbos?

Discussion:

There is a rabbinic prohibition of producing sounds on Shabbos using an instrument. The reason for this is the rabbis were concerned that one may come to adjust the instrument and thereby perform the melacha of Makeh Bepatish (putting a finishing touch on an object).  The Rema (338:1) writes that this prohibition includes any object whose primary purpose is to create sound - not just musical instruments. He therefore writes that using a doorknocker on Shabbos would be prohibited (in extenuating circumstances it may be permitted see B.H. s.v. since).

Likewise it is forbidden to produce musical sounds using objects that are not intended to create sound, such as put covers, while singing (338:1 M.B.1; M.B. 339:3:9). It would be permitted to use these objects to make a sound that is not musical in nature such as to get someone’s attention.

Clapping:

In the times of Chazal singing and clapping often was accompanied by musical instruments. Chazal prohibited clapping while singing to ensure that musical instruments would not be used and perhaps adjusted. One can certainly clap in order to get someone’s attention or to wake someone up (Nishmas Shabbos 3:464). There are poskim that permitted clapping while singing for various reasons which are beyond the scope of this email (see Aruch Hashulchan 339:9; Iggros Moshe O.C. 2:100). One option which would be permitted according to all would be to clap in an unusual manner such as clapping the back of one hand on to the palm of the other (S.A. 339:3). Some poskim permit clapping while singing zimeros since this enhances the mitzvah (Nishmas Shabbos 3:463).

Whistling:

One is permitted to whistle on Shabbos as Chazal did not enact any ordinance regarding making noise with one’s mouth. This includes whistling made by putting one’s fingers in his mouth as well 338:1).

Dancing:

Dancing is also prohibited on Shabbos (339:3) however, the leniencies that apply to clapping apply to dancing as well.