| Introduction In this work we analyze the direct relationship between the usage of various electrical implements and the work categories of the Sabbath. This information can be applied to various machines and instruments that are not discussed here, or that have not yet been invented, but that work on one or more of the same principles. Machines exist today powered by electric motors that can do any of the forbidden thirty-nine work categories of the Sabbath. The purpose of this work is to analyze the basic electrical instruments such as the motor, and not the entire mechanical mechanism. The reasoning for this is that anyone doing a work with a machine using it the way it is generally used and it will definitely do the forbidden work, is as guilty as if he had done it with his own physical strength. Therefore, it is obvious that if the action is forbidden, it is also forbidden by machine even though all he does is press a button. A basic knowledge of the thirty nine work categories of the Sabbath is a prerequisite. We also discuss if the work done by or through an electrical instrument is Biblically or Rabbinically forbidden, and how we may permit its usage on the Sabbath for a seriously ill person, or when someone is in pain, or is in danger of a considerable monetary loss. There are various electrical instruments that work by heating metal coils, electrodes, cathodes, etcetera. This is a violation of kindling and quenching a fire. Laser heat can cut, melt, weld and mend. This is a violation of cooking, sewing, tearing, cutting, reaping, and kindling a fire. Creating an implement is a derivative of the work of building. An implement is defined as being useful either through to its shape, or through to its function. A knife is useful because of its shape. If one hardens the knife, this improved usefulness is functional, only, without any change in shape. Making a knife is a violation of the work of creating an implement, and hardening the knife is a violation of the work of "finishing an implement". Therefore, starting a transistor watch would be making an instrument, and stopping it would be dismantling an instrument, which is a derivative of the work of demolishing. By adding telephone names to the watch's data bank one is improving it, and he violates the work of finishing an implement. There are many methods of producing writing. There is the ink, pencil, and chalk method. There is the engraving method done on stone, clay, or tree bark. The halacha does not put limits on which method is considered writing. Any method that displays characters and is permanent not meant to disappear within a short period of time is in the category of writing. Although the electrons producing an image are constantly being replaced, we do not sense the image disappearing, and therefore the image is considered to be permanent. Therefore, if one changes the mode of the watch and other characters appear on the watch window, he is guilty of erasing and writing. The works of cooking and burning can only be done by heat. Hot sparks that can ignite fuel are considered fire, and the creating of these sparks is a violation of "kindling a fire". Sparks produced from household static electricity or by low voltage batteries that cannot ignite a fire. Heat without light is not under the work category of fire. LED lights produced by low voltage transistors and transistorized circuitry are not considered fire. Heat without light is not included in the work category of fire. If one sets a timer on the Sabbath to turn on a bulb, he is guilty of kindling a fire. Since he is using the timer in the proper way and it is definite that through his action it will turn on the bulb, it is forbidden as a direct action although it is a first degree indirect action. The use of various electrical instruments to produce sounds is forbidden under the category of the Rabbinical prohibition not to play music on the Sabbath. The Biblical work categories of the Sabbath must be done with the intent to do the work (מלאכת מחשבת). If one did not intend to do the work or if it is not definite that by his action the work will be done, he is not guilty. If one did a dual action, in such a way that the work being done through this action was not forbidden. However, the work being done through the second action was forbidden. If he benefits from the forbidden work (פסיק רישיה דניחא ליה) it is considered as if he also had intention to do this work. If he does not benefit from the forbidden work (פסיק רישיה דלא ניחא ליה) then it is considered that he did not intend to do this work, and it is forbidden Rabbinically.
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