שבת לייט סוויטש

ישלהוסיף · דינסטאג אפריל 14, 2015 10:54 am

א גרויסע פתרון איז אויף געקומען לעצטנס, וואס גייט לכאורה טוישן אונזער שבת'דיגע סארט פון לעבען. דאס איז דורך דער נייע המצאה אונטער דער ראם פון א "שבת'דיגע לייט סוויטש".

ווען מ'רוקט ארויף אדער אראפ דער סוויטש טוט מען גארנישט עלעקטראניקלי, מ'רוקט בלויז א פלעסטיג, וואס איז בכלל נישט פארבינדען צו קיין עלעקטער דראטען. דער סוויטש האקט פשוט איבער די סיגנאל'ס וואס איין זייט שיקט צום אנדערע זייט.

The technologist’s analogy:
There are two robots, “Jake” and “Ben”. Jake is located outside a room, and Ben is inside that room. The robots are usually “asleep” or inactive/dormant.

At random intervals, Jake will send a message to Ben using a brief pulse of light from its flashlight.
Ben looks for these messages, and will act upon them. If it sees a pulse, it will turn the light in the room on (or leave it on). If it doesn’t see a pulse, it will turn the light in the room off (or leave it off).

Jake has a way of indicating that it’s getting ready to send a message. Its eye color is constantly changing between green (for a random duration), then red (for ~5 seconds), and then back to green. It will only send a message right before its eye color changes from red back to green. So when its eyes are green, there is absolute assurance that no message will be sent for at least another ~5 seconds, even if the change to red is imminent. Jake is dormant during the entire time that its eyes are green and red, and will only wake up at the very end of its red-eye phase, send its message using a pulse from its flashlight, then go back to green eyes and be dormant again.

At each attempt, there is a possibility that the message communication will fail: Jake’s flashlight may break, and Ben may not receive it. The probability of failure is random, within a certain range.

At each attempt, there is also a possibility that Ben will fail in turning the room light on/off as expected, even if the message was received properly. The probability of failure is random, within a certain range.

On Shabbat, a person opens/closes the door to the room separating the robots, while Jake’s eyes are green, knowing that it will ultimately affect the state of the room light… Welcome to KosherSwitch®.

An alternative Talmudic analogy:
There is a candle burning next to a closed window, and a strong wind blowing outside. Certainly, opening the window on Shabbat is forbidden, since the candle will be extinguished immediately.

There is a device that can determine if there’s no wind currently blowing, and it can predict with 100% accuracy that no wind will be blowing for at least the next ~5 seconds. It lights up with a green light when it has determined this to be true.

On Shabbat, a person opens/closes the window while the device’s indicator is green, knowing that a wind will ultimately blow and succeed in extinguishing the candle.

More accurately: A person opens/closes the window before the wind is created, before the candle is placed by the window, at a time when the device’s indicator is green, knowing that sometimes gusts of wind hit the candle [its future location] and sometimes they miss, and even when they do strike the candle, sometimes they’re able to extinguish it, but other times they do not… Welcome to KosherSwitch®.

ישלהוסיף · דינסטאג אפריל 14, 2015 10:56 am

http://www.google.com/url?sa=t&rct=j&q= ... f1Lb9b9DQQ

Halacha: Overview

(Note that we are not qualified to take any Halachic position on any matter. Halachic information presented is based upon the opinions and feedback of independent rabbis & poskim.)

We realize that KosherSwitch® technology is revolutionary and paradigm-shifting, and recognize that we will encounter two types of users within our population. The first simply wants to know “who endorses it?” and that’s good enough for them. The other is more inquisitive and wants to know “how does it work?” and “why is its use permitted?” We strive to accommodate both ideologies, working hard to educate everyone within the framework that they are interested. We encourage every user – even those who are not yet comfortable to become users – to learn more, discuss it with their local rabbi or mentors, and ask questions. We recognize that not everyone will flock to KosherSwitch® on day one, but through education, we believe that we can minimize the polarizing effects of our technology and help bring many of its benefits to the masses.

Confirming the technology’s Halachic feasibility has always been one of our prime objectives. We have spent the last few years actively consulting with some of the world’s leading rabbis, poskim, and Torah minds, and many of them have endorsed our technology and encouraged us to pursue our vision. Throughout our journey, we have been fortunate to acquire many Halachic insights regarding the permissibility of KosherSwitch®, and have presented these throughout our website. However, since much of the Halachic literature acquired is highly technical and is written in Hebrew, we present a synopsis of the relevant issues below. We stress that these are only digests, and encourage users to reference the original rabbinical documents available on our website. This section assumes familiarity with the technology, how it is used, and how it works.

Maris Ayin

(Giving onlookers the impression that one is doing something that is prohibited)

There are a number of factors that alleviate any concerns that use of a KosherSwitch® may lead to Mar’is Ayin. While the information below is proof-positive for the vast majority of readers, those who still find it difficult to visualize are encouraged to witness an actual KosherSwitch® Classic in action. The tangible is obviously more convincing than the abstract.

First, we must understand that the issue of Mar’is Ayin only relates to when one is actually flicking the KosherSwitch® on/off button. There is no issue of Mar’is Ayin when one sees lights turning on/off from outside, since the assumption is that a traditional and permissible method was used (i.e., a Shabbos clock/timer or a Shabbos Goy).

It’s impossible for one’s usage of a KosherSwitch® to be mistaken for a regular light switch. The KosherSwitch® has been custom engineered to look completely different from any other switch available in the market. It is designed with several Halachically-significant heikers (distinguishing factors):

It looks nothing like the rocker-type (“Decora”) or classic toggle-type switch, which together make up over 99% of the switches installed in the USA.
It is clearly marked with the KosherSwitch® brand/logo, etched into the plastic of the Mode Selection door.
It contains a unique Status Light which provides several critical distinctive elements: 1) The fact that it’s there, as a cutout in the front cover, and in perfect line-of-sight of the user is itself unique. 2) In Normal Mode, it’s always off, while in its Sabbath Mode it’s always on. 3) In its Sabbath Mode, the Status Light is constantly cycling between green and red, every few seconds.
The very presence of a Mode Selection door is an important heiker over the vast majority of classic wall switches. Other devices that contain such a door represent a small percentage of a tiny fraction of all switches, and do not contain the other elements present in the KosherSwitch® Classic, such as the sliding on/off button or Status Light.
An On/Off button that looks like it will slide up or down, but in fact, it moves into its on or off positions with unique tactile resistance and a “snap”.
When the Mode Selector door is open, there are many markings indicating that this is a special kind of switch, and a Mode Selector button to choose between a Sabbath Mode and Normal Mode.

Perhaps most importantly, the switch functions and behaves very differently than a regular switch (and from itself when it’s in Normal Mode). Here’s what one would witness if they were watching someone using a KosherSwitch® on Shabbat or Yom Tov: 1) He walks up to a switch; 2) looks or waits for something (he’s actually looking for a green Status Light or waiting for it to turn from red to green); 3) flicks the switch “on”; 4) nothing happens (guaranteed); 5) some time later (unknown exactly how long because of uncertainty from safeiks), the attached fixture turns on. The onlooker either knows this is a KosherSwitch® or will ask, “hey, what were you doing, and why isn’t the room light switching on?” By definition, this cannot be classified as Mar’is Ayin.

Incidentally, this point is vitally important in eliminating confusion for the users themselves, as opposed to onlookers. The way that the KosherSwitch® Classic “behaves” in Normal Mode is pointedly different than in its Sabbath Mode. Accordingly, users’ interactions will also be markedly different. In its Normal Mode, the above scenario would be identical to using a traditional light switch: 1) He walks up to a switch; 2) flicks the switch “on”; 3) attached fixture turns on “instantly.” In Normal Mode, he doesn’t even look at the switch, whereas in Sabbath Mode, he must look for a green Status Light and determine if it’s “safe to use” before even touching the on/off button.

The heiker (distinguishing factors) in the KosherSwitch® are similar to many instances in Halacha where Mar’is Ayin would normally be an issue, but with the proper heiker, the issue is eliminated. An example is drinking almond “milk” while enjoying a steak, as long as the almond peels are placed next to the cup (or in more modern terms, soy milk while leaving the container on the table). Additionally, as KosherSwitch® gains traction and acceptance, it will be widely known that such a capability exists, thereby avoiding the misconception of Mar’is Ayin altogether.

Muktzah

(Items that are “set aside” from before Shabbat because of their prohibited nature)

The laws of muktzah do not apply to KosherSwitch® for a very simple reason: Once we establish that its use it permitted, by definition, it cannot be considered muktzah! Additionally, there are many opinions that rule that the laws of muktzah do not apply in cases of mechubar (an item that’s secured to a stationary object or the ground).

Pesik Reisha & Miskaven

(The forbidden side-effect to a permissible action & the intention of one’s actions)

The issue of Pesik Reisha and Miskaven are addressed using different approaches, summarized below:

The isolated obstructing element

Another approach taken by many, including HaGaon R’ Chaim Tzvi Shapiro, is summarized in the conclusion of his responsum: “In our case [with regard to KosherSwitch], there is no shred of concern that at the time that one opens or closes the blocking vane [the isolated mechanical on/off button] that there will exist a Koach Rishon [primary force], as was analyzed and clarified above. Therefore, there is absolutely nothing forbidden relating to it, and not even Gram Kibuei [indirectly caused extinguishing], and it is permitted [on Shabbos, l’chatchila] according to all Halachic opinions, as was analyzed and clarified above.”

This approach proves through several often-cited sources in the Gemara, Shulchan Aruch, Rishonim, and Acharonim that deal with whether one may open a window next to a lit candle on Shabbat, and under what conditions this may be done. The opinions that forbid it do so out of concern that a wind will blow the candle out at the exact time that the window is opened, and it will be considered as if the individual directly extinguished the candle. However, in the case of KosherSwitch® there are several factors that mitigate this concern. First, when the Status Light is green, we’re assured that the device is totally dormant or “dead” and that one’s action is solely the movement of a piece of plastic (a guarantee that no “wind” exists when the “window” is opened). We never interact with the mechabe (the element that’s doing the extinguishing [the light pulse transmitter]) or the mitchabe (that which is being extinguished [the light pulse receiver]). Additionally, due to the two failure probabilities, there’s absolutely no assurance that a “wind” will blow in the upcoming cycle, and even if it does, that it would succeed in extinguishing the “candle”.

The uncertainty principle

There’s no concern of Pesik Reisha since within each of the device’s cycles, there’s no certainty that the forbidden side-effect will occur as a result of our permissible action. The laws of Pesik Reisha are only applicable when the forbidden side-effect occurs with absolute certainty.

However, should we be concerned that in our case, where the user intends the fixture attached to the KosherSwitch® to turn on/off, that Pesik Reisha still applies? No, since the users actions are simply the movement of piece of plastic at a time of insignificance (since the green Status Light indicates that the switch is “dead”). Thus, the movement of the plastic on/off button is associated with the user, whereas the ultimate outcome is not.

What about safeik (uncertain) Pesik Reisha, which some poskim also prohibit? Such a concern doesn’t apply to our case. Safeik Pesik Reisha applies to cases in which one is unsure if a given situation that already occurred constitutes a Pesik Reisha or not. In the case of KosherSwitch®, the uncertainty relates to something that may or may not occur in the future! This is not considered Safeik Pesik Reisha by any of the poskim.

Still, one can argue that statistically we expect the KosherSwitch® to ultimately trigger in the manner intended! While statistically this may be true, Halacha does not view it as such, since it views each cycle independently and with uncertainty.

The very definition of Pesik Reisha requires a direct action that brings about the prohibited side-effect with absolute certainty. KosherSwitch® clearly does not fit within this definition. (See KosherSwitch® Responsa, Section 6)

(See HaGaon R’ Shapiro Responsa; HaGaon R’ Bracha Responsum citing HaGaon Maran Ovadia Yosef shlit’a Responsa Yabia Omer Volume 7, Orach Chaim Siman 36; HaGaon R’ Ben-Chaim Responsum citing Shemiras Shabbos Kehilchasa Chapter 10, Siman 14, HaGaon Dayan Yisroel Harfenes sources)

Zilzul Shabbos & Spirit of Shabbos

(Denigration of the Sabbath and the proper “Spirit of Shabbat”)

KosherSwitch® mitigates Shabbat desecration (chilul Shabbos) both b’mezid (intentionally) in populations that are not yet shomer Shabbat and b’shogeg (unintentionally) in those that are. It makes Shabbat more attainable and enjoyable to the masses by removing a massive barrier in a Halachically permissible manner. A positive byproduct of the KosherSwitch® Classic is that once it’s installed, it must be used in either Sabbath or Normal modes. Even in Normal Mode, use of the switch does not constitute Chilul Shabbos with nearly the same severity as a regular switch. By enhancing the observance and enjoyment of Shabbos itself, the KosherSwitch® advances the Spriit of Shabbos.

Interestingly, when Shabbos clocks/timers were first introduced, they were also widely criticized and hardly accepted. Today, timers are used ubiquitously and are a staple in many Jewish homes.

B’shogeg is still prevented

Many still violate the laws of Shabbat and Yom Tov with respect to electricity on a regular basis b’shogeg (accidentally). KosherSwitch® eliminates these occurrences.

Additionally, within the Sabbath-observing population, there are many instances when Shabbos clocks/timers are mis-programmed and/or regular switches that have been inappropriately set or used. Often, these are met with outright Halachic violations, either through an inappropriate amira l’akum (a directive to a Shabbos Goy), through an action that is performed b’shinui (differently than the usual manner), or by encouragement of a minor to rectify the problematic situation. KosherSwitch® is obviously preferred to these methods.

Hergelei Issur & Uvdin d’Chol

(Concerns that one will grow accustomed to using electricity on Shabbat, and will come to use a regular wall switch instead of KosherSwitch®)

Historically, there have been many cases of activities that were forbidden on Shabbat. However, once a method to perform the activity in a permissible manner was discovered, they have been permitted without any concern for Hergelei Issur. For example, opening a can on Shabbat by first piercing its bottom; or opening refrigerator door without concern that the light/sensor was not disabled prior to Shabbat.

Regardless, in our case no such concerns exists, since the KosherSwitch® is very different than traditional wall switches, so there’s no direct parallel between the two. Additionally, the KosherSwitch® is used in very different ways and also behaves differently depending on when it’s used – a Normal Mode during weekdays and a Sabbath Mode during Shabbat and Yom Tov (see also Maris Ayin above). There is no possibility that using it in one mode will accustom the user to use it in the other, or that by using a KosherSwitch®, one will believe that all switches are permissible.

Bal Tashchis

(Unnecessary wastefulness)

Energy conservation and the “green” movement were anticipated centuries ago by the sages of the Talmud. “Those who burn more fuel than necessary violate the law of Bal Tashchis [unnecessary wastefulness]” (Talmud, Shabbos 67b). Once we establish that use of KosherSwitch® is permitted, we may argue that those who do not use such devices are in violation of the Torah prohibition of Bal Tashchis. By allowing fixtures to turn on when needed, and turn off when no longer required, energy waste is dramatically curbed. The alternatives are timers that stay on much longer than required, or simply leaving a fixture (lights, air conditioners, hotplates, etc.) on for the entire Sabbath or Jewish holiday.

Aside from environmentalism, the financial impact of broad worldwide use of KosherSwitch®-based solutions is colossal, translating to savings in the order of tens of millions of US dollars per year.

ישלהוסיף · דינסטאג אפריל 14, 2015 11:11 am

און איינער פון די 'מערסטע געפרעגטע שאלות', פרעגט מען אן צו "איז דא רבנים וואס אסר'ן דאס אדער בעסער געזאגט וויל דאס נישט מתיר זיין?"
ענפער: די וועלעכע האבען טאקע נישט געוואלט געבן זזיערע הסכמה איז קיין איינער פון זיי נישט געוועהן פון א הלכה'דיגע שטאנדפונקט, נאר מחמת ההרגש. דארף מען נאר זעהן וואס די כותבי "קובץ אור ישראל" וועלן שרייבען דערוועגן, לראשונה האבען זיי געוואלט אסר'ן אפילו די היינט שוין שטארק באנוצטע 'שבת כשר לעמפס'. דאס איז ווי באלד - איינמאל מ'לייגט די הרגשים אין דער זייט און מ'באצוט זיך בלויז צום הלכה'דיגע שטאנפוקט וועט דער שבת לייט סוויטש ווערן שטארק עקסעפטבאר.

פשוט, דער טויש איז שווער...

ישלהוסיף · דינסטאג אפריל 14, 2015 11:19 am

שבת לייט סוויטש

קנאפער ידען · זונטאג יאנואר 06, 2013 10:06 pm

דאס איז גוט משוגע, ווער ווייסט צו ביז א צען יאר וועט דאס זיין דער נארם... יו קאלד נעווער נאו...

א 3D טור וויאזוי דער קאושער-סוויטש ארבעט:
https://copy.com/mk9gRQprwcRr9NPJ

דער איינציגסטער פון די מסכימים וועמענס נאמען איך האב געקענט:
Rabbi Noach Isaac Oelbaum - KosherSwitch

בנימין הלוי · דינסטאג אפריל 14, 2015 11:44 am

אזא זאך וועט זיך נישט איינגעבן ביי יראים

טעמים וועלן די גדולי ישראל שוין זאגן

נאר מיין ארימע מיינונג

אשמרה לפי מחסום · זונטאג אוגוסט 17, 2014 11:24 pm

ריזיג!!!

אשמרה לפי מחסום · זונטאג אוגוסט 17, 2014 11:24 pm

בנימין הלוי האט געשריבן: אזא זאך וועט זיך נישט איינגעבן ביי יראים

טעמים וועלן די גדולי ישראל שוין זאגן

נאר מיין ארימע מיינונג

ביי דיפאולט אסערט מען אזאך וואס האט נישט קיין הלכהדיגע פראבלעם?

בנימין הלוי · דינסטאג אפריל 14, 2015 11:49 am

אויב איך פארשטיי גוט וועט דער סוויטש ווען ס'איז אין שבת מאוד זיך נישט אנצינדען אדער אויסלעשן בשעת'ן דרוקן נאר שפעטער אומבאשטומט רענדאמלי, בעיסד אויף ווי דער סוויטש איז

דער בל תשחית פראבלעם געלעזט. געניאלער לצנות...

אשמרה לפי מחסום · זונטאג אוגוסט 17, 2014 11:24 pm

איך האב פארשטאנען אז יעדער פאר סקונדעס שיקט עס אן אפטיקעל סיגנעלס פין ביידע זייטען אויב איז דער סוויטש אראפ דעמאלטס טרעפען זיי זיך נישט צאם ווייל די שטיקעל פלעסטיק בלאקט די סיגנעל און דעמאלטס ווייסט ער אז ער דארף זיך אוילעשען די זעלבע פארקערט

לכתחילה אריבער · זונטאג מאי 09, 2010 7:20 pm

גניאלע איינפאל! צו מען זאל עס נוצן... לכאורה נישט אין איינקלאנג מיטן הקדמה פון ב"י אויף הלכות מוקצה אז עס איז א ענין נישט צו טאן זאכען שבת וואס מאכען עס ווי א געהעריגע טאג. פון די צווייטע זאך איז דא גענוג און נאך זאכען וואס מאכען די שבת "גרינגער" וואס מען טוט יא..

שוין זאל שוין משיח קומען.

מי חכם · זונטאג מארטש 13, 2011 2:02 pm

בנימין הלוי האט געשריבן: אזא זאך וועט זיך נישט איינגעבן ביי יראים

טעמים וועלן די גדולי ישראל שוין זאגן

נאר מיין ארימע מיינונג

בלי ספק

Other Guy · דינסטאג אפריל 14, 2015 2:34 pm

see attachment

קנאפער ידען · דינסטאג אפריל 14, 2015 2:42 pm

Other Guy האט געשריבן: see attachment

דא איז עס אויף א בילד:

דאס איז שוין א מהלך! במקום הצורך וועט עס ווערן געהעריג מותר.

fiena nieas · זונטאג יאנואר 23, 2011 8:56 am

און וואס איז אנדערש די שבת לעמפ ?

קנאפער ידען · דינסטאג אפריל 14, 2015 2:49 pm

fiena nieas האט געשריבן: און וואס איז אנדערש די שבת לעמפ ?

וואס האט דאס מיט דער שבת לאמפ? יענץ לעשט מען דאך נישט אויס גארנישט, דא יא.

דארפסמאן · דינסטאג אפריל 14, 2015 3:37 pm

fiena nieas האט געשריבן: און וואס איז אנדערש די שבת לעמפ ?

איך זעי אז די ווייסט נישט וואס איז א שבת לעמפ, א שבת לעמפ דעקט פשט צו די באלב אז עס זאל נישט שיינען, די באלב בלייבט ברענען

דארפסמאן · דינסטאג אפריל 14, 2015 3:38 pm

קנאפער ידען האט געשריבן: דאס איז גוט משוגע, ווער ווייסט צו ביז א צען יאר וועט דאס זיין דער נארם... יו קאלד נעווער נאו...

דער איינציגסטער פון די מסכימים וועמענס נאמען איך האב געקענט:
Rabbi Noach Isaac Oelbaum - KosherSwitch

הר"ר נח אלבום זאגט אז ער רעדט נאר לגבי הלכה חלק אבער יעדער זאל פרעגן זיין רב (יא געפיל, גזירה שמה .... )

קיקיון · מאנטאג יולי 16, 2012 11:11 am

דארפסמאן האט געשריבן: הר"ר נח אלבום זאגט אז ער רעדט נאר לגבי הלכה חלק אבער יעדער זאל פרעגן זיין רב (יא געפיל, גזירה שמה .... )

איך האב אמאל געפרעגט א מיקראוועיוו שאלה
זארט מיר דער מו"ץ "עס איז אנגענימען ביי די מורי הוראה......"
דאס איז געווען דאס לעצטע מאל וואס איך האב אים געפרעגט א טעכנאלאגישע שאלה

פלטיאל · מאנטאג אפריל 13, 2015 10:19 pm

נישט אויף אזעלכע זאכן האט מען מתקן געווען "מראית עין"?

שלך לחמך · דינסטאג אפריל 14, 2015 9:45 pm

פארוואס הייסט עס נישט א גורם? דורך דעם וואס איך טי א פאסירט ב, וואס דען הייסט א גורם אויב נישט דעס

אשמרה לפי מחסום · דינסטאג אפריל 14, 2015 9:54 pm

דו ביסט נישט גורם קיין אויסלעשען נאר ס"ה נקעסטע מאל ער גייט שיקען די שטראל וועט ער נישט קענען טרעפען די אנדערע זייט גייט ער זיך אויסלעשען

גערעכטער · דינסטאג אפריל 14, 2015 10:11 pm

קנאפער ידען האט געשריבן: דאס איז שוין א מהלך! במקום הצורך וועט עס ווערן געהעריג מותר.

נישט ממש,

הרב ישראל דוד הארפענעס האט געשריבן: "להתיר להשתמש אך ורקלצורך חולים ומשמשיהם שבבית החולים או שבריהע"ב" וכו' "אבל בעלמא שלא במקומות הנ"ל איננו מתיר להשתמש בזה כלל"

ער איז נישט מתיר פאר סתם מענטשן אינדערהיים,

נשמה · זונטאג מאי 03, 2009 8:12 pm

איך טראכט אז אינסטאלן אינדערהיים מעג מען עס זיכער. יעצט, אויב מאכט זיך עפעס א מעשה, פאר אזוינע וואס האבן דעם דין ווי חולה שאין בו סכנה, זאל מען עס קענען נוצן.

דרך אגב, זייט תש"ע איז ער ביזי דערמיט. יעצט ארויסגעקומען?

קיקיון · מאנטאג יולי 16, 2012 11:11 am

נשמה האט געשריבן: איך טראכט אז אינסטאלן אינדערהיים מעג מען עס זיכער. יעצט, אויב מאכט זיך עפעס א מעשה, פאר אזוינע וואס האבן דעם דין ווי חולה שאין בו סכנה, זאל מען עס קענען נוצן.

דרך אגב, זייט תש"ע איז ער ביזי דערמיט. יעצט ארויסגעקומען?

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די האסט דאס געשריבען וואַכערהייט אדער אין א טרוים????????????????????
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