Wind up Baby Swing on Shabbos

Question: We have a baby swing that is operated by winding it up. Can we use it on Shabbos?
Answer: The Shulchan Aruch (OC 338:3) writes that one can set an old clock before Shabbos even though it will chime throughout Shabbos. The Mishna Berura (338:14) explains that people will understand that it was set before Shabbos. The poskim discuss whether one can pull the chains that operate the clock on Shabbos. The Mishna Berura (338:15) paskens like the Chayei Adam (44:19) who writes that it is forbidden because it is akin to tikkun mana (fixing something). The Chazon Ish (OC 50:9) also says it is forbidden, though explains that as you are making the watch operational again, it is akin to boneh (building).
As there is a machlokes as to whether one can wind a watch on Shabbos that is still ticking (See Ksav Sofer OC 55; Daas Torah OC 338:3), the Mishna Berura (338:15) and R’ Yehoshua Neuwirth (Shemiras Shabbas Kehilchasa 28:20) pasken, that one may only do so under extenuating circumstances, such as for a choleh.
The poskim discuss whether wind-up toys and swings are included. R’ Yisroel Pinchos Bodner (Tiltulei Shabbos 1:n36) writes that he heard from R’ Moshe Feinstein that one mustn’t play with wind-up toys on Shabbos as they are like winding up watches.
R’ Yehoshua Neuwirth (ibid. 16:14) writes that children can play with wind-up toys providing they don’t make a noise, etc. He writes that R’ Shlomo Zalman Auerbach differentiated between watches and toys. Watches are considered to be non-operational when not ticking, as opposed to wind-up toys that are only designed to work for a few seconds. Additionally, watches are far more complex and sophisticated than wind-up toys (See Minchas Shlomo 9; Be’er Moshe 6:32). He writes that they may be assur miderabanan according to the Chazon Ish, however.
Thus, R’ Ribiat (The 39 Melochos, p1132) writes that one may wind up a baby swing on Shabbos. He writes (ibid. Makeh Bepatish n58) that while R’ Moshe’s prohibition of wind-up toys may apply to wind-up swings, too, he heard from many poskim that one may wind up baby swings on Shabbos.

Comments

Post a Comment

Popular posts from this blog

Beracha on Tasting Food

Question: I frequently taste food while cooking. Should I recite a beracha? Answer: Rambam (Berachos 1:2) states that one is not required to recite a beracha before tasting food. However, Rabbeinu Chananel (quoted by Tosefos, Berachos 14a) holds that one must recite a beracha , unless they spit the food out (see Tur OC 210:2). The Shulchan Aruch (OC 210:2) rules that if one tastes less than a revi’is of food and spits it out, they do not need to say a beracha . There is, however, a difference of opinion as to whether a beracha should be recited if the food is swallowed. The Mishna Berura (210:19) explains that the Shulchan Aruch follows the opinion of Rambam, meaning that one would not recite a beracha regardless of whether the food is swallowed. The Rema adds that safek berachos lekula , in cases of doubt as to whether a beracha is necessary, the lenient approach is followed, as most berachos are derabanan . However, the Mishna Berura (ibid., Shaar Hatziyun 210:30) notes...
Read more

Wait Until Nacht to Count the Omer

Question: When is the best time to count the omer if I am not davening maariv with a minyan at nacht ? Answer: The Beis Yosef (OC 489:1) highlights a machlokes regarding whether one may count the omer during bein hashemashos (the time between shekia , sunset, and nacht , nightfall). The Rosh, (Pesachim 10:40), Tur (OC 489:1) and Tosafos (Menachos 66a) argue that since counting the omer is miderabanan nowadays, it is permissible to count from shekia . On the other hand, Rambam (Temidin Umusafin 7:22) and the Ran (Pesachim 28a) assert that one should wait until nacht . Following this reasoning, the Mishna Berura (489:14) states that, ideally, one should wait until nacht to count (see Aruch Hashulchan OC 489:7). Other poskim , including the Bach (OC 489:1), Shulchan Aruch Harav (OC 489:12) and R’ Ovadia Yosef (Yechave Daas 1:23) write that it is acceptable to count after shekia . The Shulchan Aruch (OC 489:1) advises that the omer should be counted after maariv . The Mishna Beru...
Read more

Omitting Tachanun on a Yahrzeit

Question: I was davening shacharis in a shul where they skipped tachanun, though most people didn’t know why. When I asked the chazzan afterwards, he explained that it was a tzaddik’s yartzheit . Should I have recited tachanun ? Answer: The Shulchan Aruch (OC 131:6) lists various days on which tachanun is omitted due to the simcha associated   with the day, such as Rosh Chodesh and Chanuka . The Mishmeres Shalom (12:4) and Minhag Yisrael Torah (OC 131:3) record a minhag to omit tachanun on the yahrzeit of a tzaddik. They cite Rashi (Yevamos 122a), who notes that it was common practise for talmidei chachamim to gather together to learn on the yahrzeit of the amaoraim, referring to such days as regalim, auspicious occasions. Nonetheless, R' Ovadia Yosef (Yabia Omer OC 3:11:9) strongly opposes this practice, asserting that tachanun should not be omitted unless there is a solid halachic basis. If one were to follow this minhag consistently, tachanun would never b...
Read more