2020/5781
Rav Ovadia Yosef and Rav Eliezer Waldenberg express an overwhelming Halachic consensus that a heated filament is defined as fire in the context of Hilchot Shabbat. The question is whether we may apply this ruling in a lenient direction as well and use electricity for Mitzvot that require fire.
We will discuss the use of an electrically heated filament in regards to five areas of Halachah – Shabbat and Yom Tov lighting, Havdalah lights, Chanukah lights, and Bedikat Chametz
Shabbat and Yom Tov Lighting
Four great Poskim from the first generation that addressed electricity and Halachah permit the use of electric lights for Shabbat candles. These are Rav Yitzchak Schmelkes (Teshuvot Beit Yitzchak Yoreh Deah 120), Rav David Tzvi Hoffman (Teshuvot Melamed LeHoil 1:47), Rav Avraham Shteinberg (Teshuvot Machaze Avraham 41), and Rav Chaim Ozer Grodzinsky (Teshuvot Achiezer 4:6).
Many of the next generation’s great Rabbanim agree. These authorities include Rav Yosef Eliyahu Henkin (Edut LeYisrael page 122), Rav Aharon Kotler (as reported in Teshuvot Kochevei Ohr 1:1- 2), Rav Yosef Dov Soloveitchik (cited by Rav Hershel Schachter in
Nefesh HaRav page 155-156), and Rav Ovadia Yosef (Teshuvot Yabia Omer 2: Orach Chaim 17 and Teshuvot Yechave Da’at .)5:24
It is most significant that Rav Ovadia Yosef permits lighting Shabbat candles with a Berachah. Even Rav Yosef, who adheres to the traditional very strong Sephardic inclination to avoid situations where there is only a possibility of one uttering blessings in vain (see, for example, Teshuvot Yabia Omer 1:29:11 and 4:42-43, and Teshuvot Yechaveh Daat 1:66, 2:32, 4:4, and 4:41) permits one to use electricity lights for Shabbat candles and recite the blessing. The possibility of one uttering a blessing in vain motivates Rav Yosef to reach a contrary result when discussing the use of electric lights for Havdalah candles.
While Rav Yosef cites a minority of Poskim who object to the use of electric lights for Shabbat candles, he concludes that there is not a compelling reason to assert that one does not fulfill the Mitzvah of candle lighting with electricity.
Rav Yehoshua Neuwirth, writing in the Shemirat Shabbat KeHilchatah (34:4), states the rule as follows: “One who uses electrically produced light for Shabbat or Yom Tov candles, has Halachic support for his practice, and may recite a blessing on this lighting”. In footnote number 22 he notes that “many Acharonim” subscribe to this view. The Radiance of Shabbos (p. 12), however, quotes Rav Moshe Feinstein as saying that one should not recite a Berachah on an electric light.
Rav Neuwirth’s conclusion is especially noteworthy despite the overwhelming influence of Rav Shlomo Zalman Auerbach on his composition of the Shemirat Shabbat KeHilchatah. Rav Neuwirth in this footnote cites Rav Shlomo Zalman as stating that Shabbat lights must contain an independent fuel supply. Thus, while he in theory allows electric Shabbat candles, he raises the possibility that this is only permissible when the power source comes from a battery. Standard electric lights may not be used, he is quoted as saying, because "one is considered to be lighting without fuel since at every moment new electric current is being generated at the power station”.
Other Poskim do not share this concern. Rav Ovadia Yosef notes (Yabia Omer Orach Chaim 2:17), there is no Talmudic source which indicates that a fuel supply is necessary for Shabbat candles. The Rambam presents the purposes of Shabbat candles are Kavod Shabbat (Hilchot Shabbat 5:1), Oneg Shabbat (Hilchot Shabbat 30:1), and to promote Shalom Bayit, domestic tranquility, (Hilchot Chanukah 4:14) by helping family members avoid stumbling over furniture. Accordingly, since ample lighting is provided, the fact that when one lights an electric bulb no fuel supply is present should be irrelevant.
An interesting explanation is reported in the name of Rav David Cohen of Brooklyn, New York: since the electric current is not under the control of the one doing the Mitzvah, one should not recite a blessing. This rationale appears to be based on a pronouncement of Rashba (Teshuvah 18) and Ra’avad (commenting on Rambam, Hilchot Ishut 3:23) that one may not recite a blessing over a Mitzvah when performance of the Mitzvah is dependent on the future actions of others. Since the ongoing production of electrical current is dependent on the power station, one may not recite a blessing over a light powered by such current.
Nonetheless, this approach is not accepted by other most other Poskim (Rav Zvi Pesach Frank, cited by Rav Yaakov Ariel Techumin 35:31, and Rav Benzion Abba Shaul, Ohr LeTzion 18:12, though, agree with Rav Shlomo Zalman). In civilized countries the electricity supply is stable to the extent that the lighting of an electric light powered by electricity coming from a power station is considered under his control.
Despite the acceptability of electricity for Shabbat candles Rav Yosef writes it should be used only if there is no alternative. This is the generally accepted approach. Thus, electric lights are commonly used by those spending Shabbat in a hospital. Rav Yitzhak Yosef (Yalkut Yosef, Orah Haim 263:19) similarly recommends guests using electricity to fulfill their obligation to light candles in the room provided by their hosts.
Use of electricity for Shabbat candles should be encouraged for situations where one would leave lit Shabbat candles unattended. Fire departments routinely urge in the strongest terms not to leave lit Shabbat candles unattended (see, for example, https://www.fdnysmart.org/sabbath-holiday-candle-safety-2/ and https://www.ou.org/life/health/p hysical-health/fire-safety- revisited/). Thus, if a family plans to leave their house soon after Shabbat begins to eat at a friend’s home, they should use electricity to fulfill the Mitzvah of Shabbat candles that week.
Guests staying in a hotel should also be encouraged to use electricity for Shabbat candles instead of the typical Shabbat candle lighting that occurs in the hotel’s lobby. Shemirat Shabbat KeHilchatah (45:9) acknowledges that it is customary for the women staying at a hotel to light at a designated place in the dining room. However, he writes that this is proper only if the lighting occurs close to the table where she and her family will be eating. This is not easily accommodated. Therefore, Rav Neuwirth recommends that it is best for one woman to recite the Berachah in the dining room and the rest of the women to light Shabbat candles with a Berachah in each of their respective hotel rooms. For safety reasons, this should be accomplished using electric lights. Rav Yitzchak Yosef expresses the same approach even in regard to Ashkenazic women (Rav Yitzchak Yosef (Motzei Shabbat Parashat Chukat 5778 min 36)). I have similarly heard Rav Schachter and Rav Willig many times decry the collective lighting of Shabbat candles in a side room in a hotel by dozens of women. They both urge using electric lights in their room instead.
The problem with using electricity for Shabbat candle lighting, as noted by Rav Moshe Shternbuch (Teshuvot VeHanhagot 2:157) is that while the goal of Oneg Shabbat is accomplished, the goal of Kevod Shabbat is not since it is far from clear that one is lighting the electric lights in honor of Shabbat. Rav Ovadia Yosef also mentions a strong preference for electric lights where it is clear it is lit for the purpose of Shabbat. This is accomplished in certain hospitals which provide Jewish patients with specially designated electric Shabbat candles. In this way it is clear the electric lights are lit in honor of Shabbat. The Zomet Institute in Alon Shevut developed and markets a similar product: http://www.zomet. org.il/eng/?CategoryID=250&Article ID=493 .
While the Halachic consensus sanctions the use of electricity for Shabbat candles in case of great need, there is an ongoing dispute as to whether only an incandescent bulb is acceptable for Shabbat candles or whether any electric light suffices. Rav Yitzchak Yosef (Rav Yitzchak Yosef (Motzei Shabbat Parshat Chukat 5778 min 38) and Rav Yosef Shalom Elyashiv (cited in Shevut Yitzchak 83) believe any electric light is acceptable, whereas Rav Hershel Schachter
(“Lighting Shabbos Candles,” min 36-7) and Rav Asher Weiss (Yeshurun Nissan 5774) argue that only an incandescent bulb is acceptable since it has a heated filament.
The question hinges upon how we define the Ner Shabbat (the Bracha we recite on Shabbat candles is L’Hadlik Ner Shel Shabbat). Hacham Yitzhak and Rav Eliashiv believe it refers to light and Rav Schachter and Rav Weiss believe it refers to fire. The Shemirat Shabbat Kehilchata does not distinguish between types of electric light and seems to accord with the view of Rav Yosef and Rav Eliashiv.
It is difficult to resolve this very live question which often arises today when incandescent bulbs are becoming far less popular. The advantage of the Zomet Institute’s Shabbat electric lights is that it uses an incandescent bulb to avoid this dispute. It is also battery powered to satisfy the opinion of Rav Shlomo Zalman, Rav Zvi Pesach, and Hacham Ben Zion who accept electric lights only if they are battery power. In Israel it also satisfies the concern of reciting a Bracha on electricity that will be produced in a manner that does not confirm to Halacha. Thus, the Zomet electric Shabbat lights are a much better option for situations when regular Shabbat candles cannot be used.