Sources and Reasoning:
1). First, one must consider whether it is prohibited to benefit from Shabbat desecration through sight, where there is no tangible benefit. Seemingly, according to what is stated in the Gemara, Pesachim (26a), sound, sight, and fragrance are not subject to the prohibition of me’ilah. It would likewise follow that in such a case there is no prohibition משום מעשה שבת. However, Rabbeinu Yerucham, cited by the Beit Yosef (Yoreh De’ah, end of siman 142), already wrote that it is forbidden to listen to the musical instruments of avodah zarah or to gaze at the beauty of avodah zarah, since one derives benefit through sight. This is so even though Rabbi Shimon ben Pazi said that sound, sight, and fragrance are not subject to me’ilah; nevertheless, they are prohibited. The Shulchan Aruch likewise rules (ibid., סעיף 15). This is also explained in Tosafot, Sukkah (53a, s.v. Ishah), concerning what is stated there: that a woman would sort wheat by the light of the Simchat Beit HaSho’eivah. In the Yerushalmi, it asks: Is there not me’ilah, since the oil and wicks belonged to hekdesh? It answers that sound, sight, and fragrance are not subject to me’ilah. This is difficult, for in Pesachim (26a) we say regarding this: me’ilah does not apply, but there is nevertheless a prohibition. Tosafot answers that “sorting” is not precise; rather, it means that she was able to sort because of the great amount of light. End quote. The same applies to other prohibitions, as the Chatam Sofer wrote in his novellae to Chullin (89a). The Chafetz Chaim likewise wrote (Lashon Hara, klal 6, Be’er Mayim Chayim, note 14) that regarding all Torah prohibitions, it is forbidden to benefit from fragrance, sight, or sound. Practically, one should not be lenient, and this is also the conclusion of Shut Har Tzvi (Orach Chaim, siman 183), who prohibits listening to melodies from a radio operated on Shabbat. Shut Minchat Yitzchak, vol. I (siman 107), likewise writes this. Shut Yabia Omer
vol. X (Orach Chaim, siman 34) also prohibits intangible benefit from Shabbat desecration, such as benefit from sound or sight. See also my lengthy discussion of this in Shut Torat Meir, vol. II (siman 57).
2). However, in the case at hand, no transgression is being committed; on the contrary, this is a mitzvah of pikuach nefesh. Therefore, there is no concern of gazing, provided there is no danger. This is self-evident.
This response was translated automatically from Hebrew and has not yet been reviewed by a person. Therefore, it may contain inaccuracies and should not be considered a definitive reference.
