<p>Perhaps what they meant could be explained as follows. In regular cases of Eino Miskavein the act which I did is what created the melacha, albeit unintentionally, as in the case of dragging the bench which makes a groove in the ground. The heter of EM works by saying that since it was unintentional we can separate that effect from his maaseh and consider it as if it was not done by him. Psik Reisha says that when the issur will definitely occur from this act we cannot separate the result from the act. We therefore consider it as his maaseh and it's ossur, like before applying the heter of Eino Miskavein.</p> <p>&nbsp;</p> <p>Here however, the act of moving the switch is not what causes the melocha as it has nothing to do with the electric current. Therefore even without the din of Eino Miskavein the act of moving the switch is not a maaseh issur. However if it would be a Psik Reisha then that would "connect" the definite result to his act and it would be ossur like the case of opening the door which lets in the wind and extinguishes the candle. They therefore explain that it's not even a Psik Reisha based on their switches etc.</p> <p>&nbsp;</p> <p>After writing this I looked on their website and it seems like that's what they meant in the teshuva (http://www.kosherswitch.com/live/doc/Responsa/KosherSwitch%20Responsa%20%28Detailed%29.pdf ) p. 8-9 Siman 5 Os 1-2. Maybe I could get a job with them.</p>

<p>Interesting - but that still doesn't address the fact that it turns on within a minute 100% of the time.</p>

<p class="MsoNormal" style="line-height: normal; margin: 0in 0in 10pt;"><span style="mso-bidi-font-family: 'Times New Roman'; mso-ansi-language: EN-US;"><span style="font-size: small;"><span style="font-family: Times New Roman;">For six days each week, when going in and out of a room one almost automatically turns the electric lights on or off. By force of habit, one could accidentally do so also on Shabbos. A simple solution is before every Shabbos to put sticky tape over all the switches in the house.</span></span></span></p>

<p class="MsoNormal" style="line-height: normal; margin: 0in 0in 10pt;"><span style="mso-bidi-font-family: 'Times New Roman'; mso-ansi-language: EN-US;"><span style="font-size: small;"><span style="font-family: Times New Roman;">Criticism of the &ldquo;Shabbos Switch&rdquo; have included that it is &ldquo;zilzul Shabbos&rdquo; or &ldquo;akiras Shabbos&rdquo;. I have not studied the mechanics of the switch nor the halachic discussions regarding it, so I can pass no judgment on it. However I can make the following comment. Shabbos observance is based on not performing any of the 39 melochos. By using this switch, one could argue that one is largely &ldquo;removing&rdquo; mavier and mechabeh from the list of forbidden melochos,<span style="mso-spacerun: yes;">&nbsp; </span>and thus it could be classed as zilzul or akiras Shabbos. However, likewise by building more and more eiruvs in cities all over the world, one is &ldquo;removing&rdquo; the melochoh of hotzoa from the list. Has anyone classed this as zilzul or akiras Shabbos?</span></span></span></p>