<div dir="ltr">From <div><a href="http://www.daat.ac.il/daat/english/journal/broyde_1.htm">http://www.daat.ac.il/daat/english/journal/broyde_1.htm</a></div><div>by Rabbis Broyde and Jachter<br><div><br></div><div><div id="gmail-header4" style="color:darkred;font-weight:bolder;font-family:"times new roman";font-size:medium">D. Static Electricity</div><span style="color:rgb(0,0,0);font-family:"times new roman";font-size:medium">Whenever it is permissible to separate (or wear) clothes on Shabbat if that action will generate static electricity is a topic that a number of decisors have addressed. If one adopts Rabbi Auerbach's aforementioned lenient ruling regarding the creation of sparks during use of a circuit, one might be lenient in this regard as well. Indeed, Rabbi Auerbach is cited (</span><i style="color:rgb(0,0,0);font-family:"times new roman";font-size:medium">Shemirat Shabbat Kehilchata</i><span style="color:rgb(0,0,0);font-family:"times new roman";font-size:medium"> 15:72) as maintaining that the unintentional creation of static electricity from clothes does not pose a halachic problem.</span><p style="color:rgb(0,0,0);font-family:"times new roman";font-size:medium"></p><p style="color:rgb(0,0,0);font-family:"times new roman";font-size:medium">Rabbi Eliezer Waldenberg (<i>Tzitz Eliezer</i> 7:10) rules leniently in this regard also. Rabbi Waldenberg Argues that these sparks last hardly a moment and have no impact whatsoever. In addition, there is no precedent for these sparks in the labor performed during the construction and functioning of the tabernacle, and hence there is no precedent whatsoever to classify the creation of these sparks as forbidden acts of labor. Therefore, he rules that the unintentional creation of static electricity does not pose a halachic problem. At the conclusion of his responsum, Rabbi Waldenberg adds another consideration to be lenient in this regard - that one does not intend to create the static electricity.</p><p style="color:rgb(0,0,0);font-family:"times new roman";font-size:medium">Rabbi Ovadia Yosef's primary reason to rule leniently in this matter (<i>Yabia Omer</i> 5:27 and <i>Yechave Daat </i>2:46) is based on the lack of intent to create the sparks. Rabbi Yosef writes that unintentional acts from which no benefit is derived (<i>pesik resha delo nichah lei</i>) are permitted if the underlying prohibition is itself only a rabbinic violation; he agrees that if a biblical violation would occur, they are prohibited. This leniency is not universally accepted.</p><p style="color:rgb(0,0,0);font-family:"times new roman";font-size:medium"><br></p><p style="color:rgb(0,0,0);font-family:"times new roman";font-size:medium"><br></p><p style="color:rgb(0,0,0);font-family:"times new roman";font-size:medium">As distinct from static electricity the new "sweaters" have the ability to store this electricity and it is done intentionally. Hence R Waldenberg's heter that the static electricity lasts only a second doesn't hold Furthermore, it is now done on purpose eliminating another heter. ROY also uses the lack of intent which is no longer relevant</p></div></div></div><div class="gmail_extra"><br><div class="gmail_quote">On Mon, Oct 31, 2016 at 9:04 PM, Micha Berger <span dir="ltr"><<a href="mailto:micha@aishdas.org" target="_blank">micha@aishdas.org</a>></span> wrote:<br><blockquote class="gmail_quote" style="margin:0 0 0 .8ex;border-left:1px #ccc solid;padding-left:1ex">On Mon, Oct 31, 2016 at 08:35:46PM +0200, Lisa Liel wrote:<br>
: I don't see why such clothing wouldn't be muktzeh.<br>
<br>
I am inclined to agree with Zev, I don't know of an issur inherent in<br>
electonics itself, but what you're doing with it.<br>
<br>
I mean "electronics" in contrast to the higher-power implications had<br>
I written "electricity". House power may inherently raise issues: Is is<br>
boneh to plug in a plug? The sparking of various contacts may be pesiq<br>
reishei delo nicha lei in many cases. Etc... But with battery powered<br>
stuff, or this shirt, these issues do not arise.<br>
<br>
Assuming one can buy a garment that doesn't have an assur device, and<br>
is only used to charge a battery that isn't used until after Shabbos.<br>
If the charging is mutar, then the clothing is a keli shemelakhto leheter,<br>
and why would it be muqtzah?<br>
<br>
Tir'u baTov!<br>
<span class="HOEnZb"><font color="#888888">-Micha<br>
<br>
--<br>
Micha Berger Nothing so soothes our vanity as a display of<br>
<a href="mailto:micha@aishdas.org">micha@aishdas.org</a> greater vanity in others; it makes us vain,<br>
<a href="http://www.aishdas.org" rel="noreferrer" target="_blank">http://www.aishdas.org</a> in fact, of our modesty.<br>
Fax: <a href="tel:%28270%29%20514-1507" value="+12705141507">(270) 514-1507</a> -Louis Kronenberger, writer (1904-1980)<br>
</font></span></blockquote></div><br><br clear="all"><div><br></div>-- <br><div class="gmail_signature" data-smartmail="gmail_signature"><div dir="ltr"><font color="#000099" face="'comic sans ms', sans-serif">Eli Turkel</font></div></div>
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