Halakhah su Levitico 23:24

Helkat Ya'akov expresses disapproval of use of telephone answering machines on Shabbat, particularly when used for business purposes. Helkat Ya'akov somewhat tentatively suggests that the mere fact that some commercial affairs are conducted on Shabbat, albeit automatically and without any human involvement, is forbidden according to Ramban's interpretation of the positive commandment of shabbaton as presented in the latter's commentary on Leviticus 23:24. Ramban develops the thesis that the commandment to observe a day of rest generates restrictions beyond those established by the prohibition of specific forms of labor. Ramban notes that a person might engage in normal mundane activities the entire Sabbath day without committing an infraction involving transgression of the prohibition against forbidden forms of labor. Accordingly, declares Ramban, the commandment with regard to observing a day of rest is designed to assure that the day be "a day of repose and rest, not a day of travail." Although Ramban's comments refer only to human activities that are mundane in nature, Helkat Ya'akov seeks to interpret them as encompassing anything that would mar the spirit of the day.

However, one may argue that business websites and automated food dispensers are not identical. Rav Breisch and Dayan Weisz specifically note that their permission extends only if the Jews’ name is not associated with the machine and that the business is not conducted on the Jew’s property (as indicated in Shulchan Aruch O.C. 245:4). If either of these conditions is met, though, this presumably is regarded as allowing one’s store to remain open on Shabbat, which the Chatam Sofer (Teshuvot Chatam Sofer 195 in the addendum) and Rav Chaim Ozer Grodzinsky (Teshuvot Achiezer 3:25) regard as a Torah-level violation of the obligation to create “Shabbaton,” a positive Shabbat atmosphere.¹⁰⁷This obligation is formulated and elaborated upon by the Ramban in his commentary to Vayikra 23:24.

At a time when technology is quickly progressing forward, it is possible that in the near future, [it will be feasible] to organize a large store through automation where the store will open by itself at the appropriate time without anyone present and the customers will arrive even though no individual is tending the store. All of this will be accomplished by automation, where the merchandise will be purchased by the customers in exchange for the money they leave. If we degrade Shabbat by permitting business to be conducted through automation, this will create an enormous desecration of Shabbat. An individual will sit in the Beit Midrash on Shabbat or at his table singing Shabbat Zemirot and his business will operate on Shabbat on his behalf as it does during a weekday. I am uncertain as to whether this is similar to the Ramban’s assertion (Vayikra 23:24) that business conducted as usual, even if a Jew does not engage in any of the forbidden labors, constitutes a Torah prohibition. Even though truthfully there is a great difference between the situations, as the Ramban addresses a situation where the business owner is actively involved in running the store (but takes care not to perform any forbidden labor), as opposed to a situation where the individual is entirely passive and all work is performed by a machine that is set before Shabbat.