Setting Timers (“Shabbat Clocks”) Before Shabbat
The Gemara in Masechet Shabbat (18a) addresses the case of a water-operated mill that one sets into motion before Shabbat so that it will operate and grind wheat throughout Shabbat. Bet Hillel permitted such an arrangement, since all the activity is performed before Shabbat. The mechanism operates on Shabbat without any involvement on the part of the individual, and thus no Shabbat violation is entailed. This view is codified by the Shulhan Aruch, who adds that even if the mechanism makes a sound, it may nevertheless be allowed to operate on its own during Shabbat. This Halacha is the basis for the widespread use of timers, or “Shabbat clocks,” to turn on and off lights and appliances on Shabbat. Thus, for example, one may set a timer before Shabbat to turn on and off a light, an electric fan or heating system during Shabbat. Since the person’s involvement occurs only before Shabbat, and not during Shabbat, the timer’s operation on Shabbat does not entail any violation. Hacham Ovadia Yosef, in his work Halichot Olam, extends this Halacha even to washing machines and dryers. It is permissible to put a load of laundry in the washer or dryer right before Shabbat and have the cycle run during the Shabbat. (It should be noted that Ashknezaim are generally more stringent in this regard.) Though this may be obvious, we should emphasize that this Halacha does not extend to televisions. It is, of course, strictly forbidden to watch television on Shabbat, even if one sets the television on a timer before Shabbat, as watching television is not at all in the spirit of the day. This applies as well to radios and music players. One may not set such devices on a timer before Shabbat to play music or radio stations on Shabbat. If a person normally sets his alarm clock to a radio station, he must turn the alarm off before Shabbat. It is permissible, however, to set an alarm before Shabbat if it just makes some kind of sound, rather than play a radio station.
In conclusion: One may set lights and appliances on timers before Shabbat so that they turn on and off during Shabbat; one may similarly run the washer or dryer before Shabbat and have the cycle continue during Shabbat. One may not, however, set a radio, music player or television on a timer to have the device turn on during Shabbat.
Ensuring That the Black Side of the Tefillin Straps Faces Outward
The Shulchan Aruch writes that a person wearing Tefillin must ensure that specifically the black side of the straps faces outward. And the Gemara in Masechet Mo’ed Katan records that Rav Huna’s straps were once inverted, such that the black side faced inward, and he observed forty fasts to atone for this violation. This indicates that the Sages viewed this requirement with particular severity. It should be noted that this Halacha applies only to the part of the straps with which the Tefillin Shel Rosh is tied to one’s head, and to the part with which one ties the Tefillin Shel Yad to his upper arm muscle. It does not apply to the straps that hang down from the Tefillin Shel Rosh, or to the part of the straps of the Tefillin Shel Yad which one wraps around his forearm. One who notices after removing his Tefillin that the strap was inverted in one of those places should preferably observe a fast day. If he finds this difficult, he should at least give to charity the amount he spends on a day’s meals. The requirement to fast or give charity applies only if one removed his Tefillin and then realized that the strap was inverted the entire time. If one fixed the straps while he was wearing them, such that he did wear them properly for a period of time, there is no need to fast or give charity. Given the severity with which Halacha treats this matter, one must ensure when putting on his Tefillin to check – either with a mirror or with his hands – that the black part of the strap faces outward in the areas mentioned. Quite often when one ties the Tefillin Shel Yad around his arm the strap becomes inverted, and thus extra caution is required in this regard. Summary: One must ensure that specifically the black side faces outward in the part of the strap of the Tefillin Shel Rosh that goes around his head, and the part of the strap of the Tefillin Shel Yad with which one ties the Tefillin around his upper arm muscle. If one realized after removing his Tefillin that the strap had been inverted throughout the entire time he wore them, he should at least donate to charity the money he spends on a day’s meals.
One Who Speaks Before Drinking From the Kiddush Wine
When a person recites Kiddush on Friday night on behalf of everybody at the table, the listeners must have in mind to fulfill their obligation with his Brachot – the Bracha of “Gefen” over the wine, and the Bracha of Kiddush. By having this intention, they are considered as though they personally recited the Brachot. As we know, it is customary for the one who recites Kiddush to then pass the cup around the table so that everybody can drink from the Kiddush wine. It is forbidden for the people at the table to speak before they drink from the wine, just as one who recites a Bracha over any food or drink must not speak until eating or drinking. Since, as mentioned, one who listens to the Bracha is considered to have personally recited it, he must not speak until he drinks from the wine, just as the one who recited the Bracha may not speak before drinking. This applies not only on Friday night, but anytime a person fulfills his Bracha obligation over food or drink by listening to somebody else’s Bracha. If, for example, two people sit down for a drink together, and one decides to listen to his fellow’s Bracha rather than recite it himself, he may not speak after hearing the Bracha until he drinks. The question arises as to whether one must recite a Bracha if he spoke before drinking the Kiddush wine. It often happens that the people at the table forget the Halacha and speak after the recitation of Kiddush, before the wine reaches them. May they still rely on the Bracha they heard, or must they now recite a Bracha of their own? Most Rishonim, including the Rosh and the Mordechi held that one must indeed recite a Bracha in this case. According to this view, speaking in between the Bracha and drinking undermines the Bracha’s effect and thus requires the listener to recite his own Bracha. This appears to be the view accepted by the Bet Yosef. However, the Rama cites the view of the Roke’ah that one may still rely on the Bracha he heard, even if he spoke in the interim. According to this position, so long as the one who recited Kiddush partook of the wine without speaking in the interim, the others may rely on his Bracha even if they spoke. As for the final Halacha, we have a famous rule of “Safek Brachot Le’hakel,” which means that we do not recite a Bracha if there is some question as to whether it is warranted. In the case under discussion, then, one may drink from the wine without reciting a Bracha. It must be emphasized, however, that this applies only “Be’di’abad,” in a case where one mistakenly spoke; optimally, of course, one must ensure not to speak after the recitation of Kiddush until after he drinks from the wine.
In conclusion: After the recitation of Kiddush, the listeners must not speak until they partake of the wine. If, however, somebody did speak in the interim, he may drink without a Bracha, so long as the one who recited the Kiddush drank without speaking in the interim.
Issues Concerning Forbidden Speech on Shabbat
The prohibitions of Shabbat include restrictions not only on our conduct and activity during Shabbat, but with regard to our speech, as well. The Shulchan Aruch discusses the laws of forbidden speech on Shabbat. Among the laws in this category is the prohibition against instructing one’s fellow to come to him after Shabbat for the purpose of hiring him. This invitation constitutes weekday matters and is forbidden on Shabbat. One may, however, ask – rather than command – another person to come to him after Shabbat for employment purposes. So long as one merely makes a request, rather than instruct or command, he may invite another person to come after Shabbat to inquire about a position. One interesting question addressed by the Rashba concerns announcing lost items on Shabbat, particularly when dealing with items that are Muktze (forbidden to be handled on Shabbat). Consider, for example, a case of a costly electronic device, such as a cellular phone, that was discovered in the synagogue on Friday. May the Rabbi announce in the synagogue on Shabbat that a cellular phone was found, in the hope that the owner could then retrieve it after Shabbat? Do we consider such an announcement forbidden speech, since it relates to an item that one may not handle on Shabbat? The Rashba rules that one may announce the discovery of a lost Muktze item on Shabbat. Halacha permits speaking about weekday-related matters that involve a Mitzvah. Since Hashavat Aveda (returning a lost object) is a Mitzvah, one may announce the discovery of a lost item, even if the laws of Shabbat prohibit handling it until after Shabbat.
In conclusion: One may not tell another person to come after Shabbat to perform a job, but he may invite him in the form of a question (e.g. “Can you come after Shabbat?”). It is permissible to publicly announce the discovery of a lost item on Shabbat, even an item that is a Muktze, since this announcement fulfills the Mitzvah of returning lost items, and one may speak of weekday matters on Shabbat for Mitzvah purposes.
By Rabbi Eli Mansour
HALACHA CORNER
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