Shabbat part 21

The issue of electricity on Shabbat has been a sticking point between rabbis for well over a century, and continues to raise hackles. Many rabbis take one stance publicly, but privately maintain quite different views. One side of the argument has been so vociferous, that many assume it to be the only side. Issues come into play that are not only halachic, but also pragmatic. Whether to be strict or lenient takes on another whole dimension.There can be no real solution, either, until a genuine Sanhedrin will arise. This question is a paradigm for other issues as well, that lack any solid guidelines in sources. Rabbis are forced to go with gut feelings, as well as utilizing tiny shreds of evidence that can conceivably be applied to the issue. Rabbi Chaim Ozer Grodzinski (1863 - 1940)(considered by many to be the greatest rabbi of the generation) at the introduction of electrical lighting, visited a power plant, and spoke with the engineer. At the rabbi's question of what is it and how does it work, the engineer gave a grossly oversimplified answer. "We make fire in the generator, and send it through the wires". Upon hearing that, he issued a ruling that it is Biblically forbidden to turn on the electricity, or start-up any appliance on Shabbat. On Yom Tov, however, when fire is permissible (so long as it comes from an existing fire), we may feel free to turn on lights, or use appliances. This view held sway for half a century. Some rabbis even used an electric light as a havdalah candle, in order to demonstrate that we are actually dealing with fire. Rabbi Avrohom Yeshaya Karelitz, (1878-1953), know as  Chazon Ish, disagreed. He was unconvinced that electricity is fire, but equally unconvinced that it is not fire. He ruled that we must be strict, and turn on electricity neither on Shabbat (in case it is fire) nor Yom Tov (in case it is not fire). Rabbi Shlomo Zalman Auerbach (1910-1975), believed that the premises of his two predecessors were incorrect. He said that an electric circuit has no halachic significance. However, if it heated up a piece of metal, that would, indeed, be considered fire, perhaps even Biblically. He based himself on a Talmudic statement that certain Shabbat prohibitions may be ignored in a case where the full observance would lead to pain and injury. Thus, broken glass in the street may be swept up, even in a place where there is no "eruv", as injury is likely. Similarly, the Talmud discusses a glowing metal fragment sitting in the public domain. The ruling is that it may be extinguished. RASHI maintains that such a piece of metal poses a threat of injury. It isn't really "fire" by Biblical law, but is nevertheless "fire" by rabbinic law. Rabbinic law is not applicable in a case of injury or great pain, so it may be extinguished. The Tosafot say that a glowing piece of metal is indeed Biblical fire, but as the glowing metal is not easily seen by a passersby, people might become so badly injured that their lives might be threatened, thus rendering even a Biblical labor permissible. (Or. alternatively, the entire topic may be speaking of a piece of metal that had been heated in an actual fire, rendering the whole issue of electricity a non-topic. This is the private view of several major rabbis with whom I have spoken). Rabbi Auerbach therefore ruled that an incandescent light bulb, operating with a tungsten filament, is clearly fire, either rabbinically or Biblically. But appliances that have no glowing element are at least theoretically permissible, to be decided by a qualified rabbi on a case by case basis, so as not to bring to widespread disrespect for Shabbat. The one exception he made was with hearing aids, which he considered completely permissible, even to the extent of changing a battery. (In the 1950s, hearing aid batteries needed replacement about every three hours). However, out of respect for  Chazon Ish, he did not publicize his view widely. These three men are considered the greatest rabbinic authorities in halachic matters of their age (at least in Lithuanian circles). Nearly all that has been written since struggles between these views. One prominent twentieth-century rabbi went so far as to say that even if Rabbi Grodzinsky's views were based on misinformation, once it came out of his mouth, it is forever halachah. (I consider that view to be heretical). Another prominent rabbi, on the other hand, said "Had I been there when  Chazon Ish ruled against electricity, I would have gone against him...and I would have been wrong". What would Shabbat be like with people glued to their cellphones? A great Rosh Yeshivah, Rabbi Yaakov Yitzchok Ruderman (1900-1987) was adamant that a microphone is permissible on Shabbat. We would be hard-pressed to get that ruling from a prominent rabbi today. These are the battle lines. How they are applied by different rabbis today will be the topic of my next post.