When discussing with the Rav the problem of using an elevator on Shabbat that is operated by a gentile the following concepts were raised.
Concern #1) By the gentile pressing the button, he causes a circuit to be completed, enabling the elevator to operate. Is there an איסור מלאכה involved?
Answer: The Rav commented that there are some שיטות that hold that completing a circuit (electricity) is under the category of בונה (enclosed #1).
The Rav stated that he doesn't understand how it may be classified as an איסור בונה. The only מלאכה that the Rav believes that electricity can be classified under is מבעיר. However, this is dependent on the definition of מבעיר. Does this אב מלאכה only exist when the chemical process of combustion takes place? In that case, electricity is not a תולדה of מבעיר.מבעיר may also be defined as the creation of energy, and if we assume this as the definition of this מלאכה, then electricity may indeed be classified as a תולדה of מבעיר. Only under the latter definition does Concern #1 exist.
However, the Rav explained that on שבת all מלאכות that are אסור מדאורייתה require מלאכת מחשבת. In מלאכת מחשבת one must do the מעשה מלאכה (The only exception to this rule is בישול where the מעשה המלאכה happens automatically).
In the use of the elevator, the pressing of the button is not the actual מעשה המלאכה; it is only a גורם.
It causes a completion of a circuit indirectly, therefore this action is only prohibited מדרבנן. As is stated in the שולחן ערוך סימן שז סעיף ה (enclosed #2), אמירה לעכו”ם לצרכי מצוה is מותר for a איסורי דרבנן and according to some שיטות is even מותר for מלאכות דאורייתא. After discussing this concern another issue was raised.
Concern #2) Aside from indirectly causing the elevator to operate by pushing the buttom other things occur….
(1) Lights are turned on.
(2) In some elevators, pressing the button causes sparks.
What role does Concern #2 take in this problem about a Shabbat elevator?
The Rav exclaimed that all these happenings are not really of primary concern to the individual in the elevator. They are therefore in the category of a פסיק רישיה דלא ניחא ליה. רב חיים and הגר”ש זעליג (enclosed #3) held that a פסיק רישיה דלא ניחה ליה is מותר on שבת. This is the שיטה of the ערוך which is found שבת דף קג’ ד”ה “לא צריכא” (enclosed #4).
After these two concerns were discussed, I raised another problem.
Concern #3) Each individual entering the elevator causes the need for more electricity to be used in order for the elevator to operate. Any Jew entering an elevator on Shabbat is directly causing an increase in the electrical current. Is this אסור? The Rav answered “No!” When I asked him why, he told me to research the answer myself.
This question is brought up by Rav Ovadya Yosef in his ספר יביע אומר חלק א תשובה י”ט. (I am unable to locate a copy of this חלק of the יביע אומר.) Rav Ovadya Yosef’s answer is paraphrased in an article by רב שמואל הבנר on this topic (article is enclosed #5). On page 121, רב הבנר quotes Rav Ovadya Yosef saying that increasing an electrical flow is not אסור; only creating the original flow, creating the circuit, is problematic.
