גריי מאטר ד, טכנולוגיה, פתיחת מקרר בשבתGray Matter IV, Technology, Opening Refrigerators on Shabbat

א׳

1The question of opening refrigerator doors on Shabbat has been a matter of debate for many decades. In this essay, we will outline the various approaches taken by the great halachic authorities on this issue. For simplicity, we will discuss a situation in which the refrigerator light has been set in such a way that it will not turn on when the door is opened, eliminating that halachic obstacle. We shall focus instead on the concern that opening the refrigerator door causes the compressor to start earlier than it would have had the door remained closed. Opening the refrigerator door allows warm air to enter, thereby causing a rise in temperature, which inevitably will cause the motor to activate sooner.

ב׳

2It is important at the outset to delineate which specific Halachic issues we are concerned with. Rav Shlomo Zalman Auerbach (Teshuvot Minchat Shlomo 1:10) demonstrates that the possible concern is a rabbinic prohibition, not a biblical one.

ג׳

3He notes that in most refrigerators, metal is not heated until it glows. He explains that even though there are gases that are heated in the refrigeration cycle, heating these gases does not constitute an act of bishul (cooking). Among his reasons are that the gases are not heated by a fire source (see Rambam's Commentary to the Mishnah, Shabbat 4:1) and that heating a gaseous substance does not constitute bishul.

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4Rav Shlomo Zalman continues to explain that even those (see Chazon Ish O.C. 50:9) who rule that completing an electric circuit that powers an appliance constitutes a biblical prohibition of boneh (building) or makeh bepatish (completing an item) would concede that causing the refrigerator motor to go on earlier does not violate these prohibitions, because boneh and makeh bepatish are violated only when turning on the electric appliance. The Chazon Ish (see letter published in Minchat Shlomo 1:11) explains that turning on an electric appliance constitutes boneh because one brings the appliance "from death to life." However, once the refrigerator is plugged in, causing the motor go on earlier does not bring it “from death to life.”

ה׳

5Moreover, since the motor will turn off by itself shortly after it goes on, only a rabbinic prohibition is violated. An action is biblically forbidden only if the resulting product is a lasting one (shel kayama). Thus, the only possible prohibition involved in causing the motor to go on earlier is the rabbinic prohibition to cause a current flow (see Teshuvot Beit Yitzchak 2:31). Accordingly, the issue of opening a refrigerator is a question of whether a rabbinic prohibition is violated. Therefore, the possibility of a lenient ruling is considerably greater than if the situation would have involved a potential biblical prohibition.

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6Opening the Refrigerator Door While the Motor is Running

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7Rav Shlomo Zalman Auerbach argues that opening the refrigerator while the motor is running is unquestionably permissible despite the fact that the motor will remain on for a longer period of time as a result. He reasons that opening the door merely preserves the status quo, and as such is analogous to the Halachah (Shulchan Aruch O.C. 277:2) that one may close a door that is opposite a fire. This is not considered extinguishing because, in the words of the Mishnah Berurah (277:11), "Even though the wind would have magnified the fire [had the door remained open], one does not violate the Melachah of Mechabeh (extinguishing a fire), since he did not perform any action, and if the fire will become extinguished as a result, it is of no concern to us." The Shulchan Aruch Harav (277:1) explains that this action is not considered even an indirect one (grama), since he merely prevented the introduction of an impediment to maintaining the status quo (meniat moneia). Similarly, opening the refrigerator door while the motor is running merely removes an impediment to the motor continuing to run. Almost all poskim concur with this ruling of Rav Shlomo Zalman.⁸²See Teshuvot Har Zvi O.C. 1:151, Teshuvot Igrot Moshe O.C. 2:68, and Teshuvot Yabia Omer 1: O.C. 21)

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8Opening the Door When the Motor is not Running - Rav Shlomo Zalman's Approach

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9The question of opening the door when the motor is not running, however, has engendered much debate. Rav Shlomo Zalman Auerbach rules that it is entirely permissible to do so. In fact, he writes that it is inappropriate to be strict on this matter, as it will limit his Oneg Shabbat (enjoyment of Shabbat) if he is unable to access food at his convenience.

י׳

10This lenient ruling is based on the fact that opening up the door will not immediately cause the motor to turn on. The inevitable time delay between the opening of the door and causing the motor to go on leads Rav Shlomo Zalman to classify this as a grama - koach sheini (indirect or secondary reaction).⁸³See our later discussion of Shabbat-mode ovens for a more thorough analysis of what is considered grama. It is analogous to the classic case discussed in the Gemara (Sanhedrin 77b) of an individual who ties up his fellow in front of a powerful stream of water stopped by a dam and then releases the dam and thereby kills the victim. If the water killed the person immediately (see Rashi s.v. Girei), then the perpetrator is to be punished with death because he killed directly (koach rishon). However, if the water didn't kill him immediately (i.e. there was a significant time delay between the action of releasing the dam and the rushing waters killing the victim), the perpetrator is not subject to the death penalty, because he has killed indirectly (koach sheini). Similarly, opening the doors and allowing the warm air to flow into the refrigerator will not affect the motor immediately.

י״א

11Grama alone is insufficient reason to permit an activity, since the Rama (O.C. 334:22; see Bei’ur Halacha ad. loc. s.v. DeGram Kibui) rules that grama is permitted only in situations of great need. Rav Shlomo Zalman asserts, however, that since one's intention is merely to open the door and not to turn on the refrigerator's motor, grama would be permissible in all situations even absent any unconventional needs.⁸⁴Even though the motor unquestionably will be activated earlier and one in fact is pleased with this activity, making opening the door a psik reisha d’nicha lei, Rav Shlomo Zalman believes that such an action is permissible when done through grama. Moreover, he writes that since he is only causing the motor to go on earlier than it otherwise would have (see Teshuvot Minchat Shlomo 1:91:10), one may treat the act of opening of the door even more leniently than grama. Thus, opening the refrigerator door would be permissible in all situations. Rav Zalman Nechemia Goldberg told me that it is not necessary to close the refrigerator door as soon as possible after opening it according to the approach of Rav Shlomo Zalman, because the reasoning behind the lenient approach applies even if one does not rush to close the door.

י״ב

12Opening the Refrigerator Door when the Motor is not Running- The Strict Approach

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13Many poskim concur with Rav Shlomo Zalman's lenient approach. Indeed, Rav Aharon Lichtenstein told me that Rav Yosef Dov Soloveitchik agrees with the lenient approach. Rav Moshe Feinstein (Teshuvot Igrot Moshe O.C 4:74- Bishul -28) seems to fully accept Rav Shlomo Zalman's ruling (also see Teshuvot Igrot Moshe O.C. 2:68), as does Rav Eliezer Waldenberg (Tzitz Eliezer 8:12 and 12:92). The Encyclopedia Talmudit (18:663 n.13) lists other authorities who subscribe to the lenient approach. Many eminent authorities, on the other hand, either rule strictly (Teshuvot Har Zvi O.C. 1:151, Teshuvot Chelkat Yaakov 3:179, and Teshuvot Minchat Yitzchak 2:16) or at the least recommend that one be strict if possible (Rav Yosef Eliyahu Henkin in Eidut LeYisrael p. 122 and Rav Ovadia Yosef in Teshuvot Yabia Omer 1 O.C. 27). They argue that once an action is performed routinely, it cannot necessarily be classified merely as grama.⁸⁵See Shabbat 120b, Rabbeinu Chananeil ibid. s.v. Rav Ashi, Bava Kama 60a, and the Rosh Bava Kama 6:11. Rav Shlomo Zalman responds that this applies only when one intends to create the resultant action. When opening the door, one does not intend to turn on the motor, and thus it remains grama.

י״ד

14Conclusion – Caution Necessary

ט״ו

15Common practice is to be lenient on this matter, although some people adopt the strict approach. In fact, the Shemirat Shabbat Kehilchatah (10:12) counsels one who wishes to be strict to set the refrigerator on a timer such that the motor will shut off entirely at certain times and to open the refrigerator only during those times. So doing, one will avoid any connection between opening the door and the activity of the compressor.

ט״ז

16The Shemirat Shabbat Kehilchatah (10:14) also cautions that all opinions agree that it is forbidden to open a refrigerator in which a fan goes on when one opens the door and shuts when he closes the door, just as one cannot open a refrigerator if it will cause a light to go on. A remedy to this problem is to tape the switch or otherwise disconnect the fan before Shabbat. In addition, Rav Shlomo Zalman cautions that his lenient ruling applies only to a refrigerator that works on a compressor system and not to refrigerators that involve a heating element. Rav Shlomo Zalman also expresses concern regarding the defrosting systems of refrigerators. Some models have incorporated an adaptive defrost feature that is triggered by opening the refrigerator door. Moreover, more expensive models have features such as sensors and illuminated digital readouts that introduce Halachic complications. Accordingly, one must exercise caution when purchasing a refrigerator and ensure that he will be able to use it on Shabbat without undue difficulties.⁸⁶For further discussion and guidance regarding potential halachic problems with certain models as well as potential solutions, see the essay in Kashrus Kurrents available at www.star-k.org/kashrus/kk-cooling-keepcool.htm.

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17Postscript

י״ח

18A primary basis of the lenient opinion is that no biblical prohibition is involved in opening a refrigerator door. However, opening an oven door is potentially a more severe issue because opening the door allows cool air to enter the oven, causing the fire to go on, which constitutes a biblical prohibition.

י״ט

19Accordingly, Rav Moshe Heinemann rules⁸⁷Cited in the above-referenced Kashrus Kurrents essay. that one should not open the door to a lit oven unless he opens the door only one time in order to remove the food so that the burning to follow is unintended (davar she’eno mitkavein), unwanted (psik reisha d’lo nicha lei), and serves no purpose (melachah she’einah tzricha legufa). On the other hand, Rav Dovid Ribiat (The 39 Melochos p. 1220) notes, based on a ruling of Rav Moshe Feinstein (Teshuvot Igrot Moshe O.C. 4:74 Bishul – 28), that “most ovens will not automatically ignite when the door is opened” and that it is permissible to open the doors to these ovens on Shabbat. He cites (n. 86 ad. loc.) an expert who reports, “In general, the thermostats in ovens are not that sensitive to the extent that they would quickly change due to a change in temperature.” One should consult his Rav for guidance regarding this issue.