Q&A: Cold Water for Cooling on the Sabbath
Cold Water for Cooling on the Sabbath
Question
Hello Rabbi,
I have a halakhic question concerning the use of a water unit installed under the sink, which provides cold and hot water.
My parents have such a unit, and my father-in-law has a similar one (perhaps even the same model). According to my parents, they avoid using the unit on the Sabbath because the store that sold it to them claimed that drawing cold water from the device immediately activates a cooling mechanism. They were told that this is considered operating an electrical device on the Sabbath, and therefore only drawing up to about half a cup of water is permitted, whereas drawing a smaller amount than that is prohibited.
On the other hand, in my father-in-law’s home, who is observant, the practice is to use the unit normally even on the Sabbath, without concern. I do not know whether my father-in-law asked a rabbi about this, or whether he is acting based on his own understanding.
Until now, I have followed the practice of each home: at my parents’ house I do not use the unit on the Sabbath, while at my father-in-law’s house I do use it, following his practice. When I asked to understand the reason for the prohibition in my parents’ house, they said that this is what they were told at the store. At the same time, I understand that the owner of the store is not a religious person, so I am not sure whether he has a deep halakhic understanding of this issue.
My question is:
- Is there a dispute among the halakhic decisors on this issue, such that I may continue to rely on my father-in-law’s practice in his home?
- Or is this an absolute and sweeping prohibition against use on the Sabbath, in which case I should re-examine the situation in my father-in-law’s home as well?
I would appreciate your response and guidance on this matter.
Answer
https://abargel.co.il/%D7%A9%D7%90%D7%9C%D7%95%D7%AA-%D7%95%D7%AA%D7%A9%D7%95%D7%91%D7%95%D7%AA/%D7%9E%D7%95%D7%AA%D7%A8-%D7%9C%D7%94%D7%A9%D7%AA%D7%9E%D7%A9-%D7%91%D7%A9%D7%91%D7%AA-%D7%91%D7%A7%D7%95%D7%9C%D7%A8-%D7%97%D7%A9%D7%9E%D7%9C%D7%99-%D7%9C%D7%9E%D7%99%D7%9D-%D7%A7%D7%A8/
There are those who permit it, although in my opinion it is prohibited. The reason is that in my view operating the device is a Torah-level prohibition and not merely a rabbinic one. But as stated, according to most halakhic decisors this is a rabbinic prohibition.
Discussion on Answer
As I wrote, there are halakhic decisors who permit it, and this is definitely an authoritative opinion. So there is someone to rely on if you do not have a position of your own. Personally, I do not agree with it.
Rabbi, are you stringent even if it might cause the device to turn on? Or only when it is certain?
To the original poster: if I remember correctly, there is an approach that can at least give you some indication—check whether you can draw the water when the device is not connected to electricity.
If it is not certain that the device will turn on, that is a different discussion. Seemingly, this is an unintended action that is not an inevitable result. But here this is a device intentionally designed so that opening the tap will do both things: draw out water and bring in other water. Moreover, you definitely intend both things, since you want cold water afterward as well. And if it is intentional, then it makes no practical difference whether it is an inevitable result or not. In my opinion it is still prohibited.
But you would prefer that the water not be cold if that side of the matter is prohibited.
That is true in every case of an unintended action. When you drag a bench and a furrow is made, you would prefer that it not be made because of the prohibition. This is the well-known difficulty with the Arukh’s category of “it is not beneficial to him.” Clearly, the evaluation is made without taking the prohibition into account. As Tosafot wrote in Bava Metzia 30a regarding whether it is beneficial for an animal to have a yoke placed on it.
Hello Rabbi,
Thank you for the answer.
Could there be another type of cooling and another reason to prohibit it besides the reason in the link?
Since I do not have the halakhic tools to judge who is right in this case, and I asked the Rabbi whether there are those who permit it, I try in my hosts’ home to rely on their rulings unless I have halakhic knowledge or my own established practice.
So in my father-in-law’s house I will continue relying on my presumption, since I have been following his practice; and if I buy such a device in the future,
then I will consider asking a rabbi and understanding the Jewish law on this issue.