Stringencies part 4

The vast majority of Ashkenazi rabbis continue to see electricity as fire, or at least so much so, that no leniencies are accepted that would not be utilized with actual fire. On the other hand, most do not permit use of electricity on Yom Tov, when fire is, in many cases, permitted. Rabbi J.B. Soloveichik was an exception. He permitted all appliances on Yom Tov, as long as their use didn't detract from the enjoyment of Yom Tov. Thus, he permitted dish washers, but not vacuum cleaners. Today, few of his students still rely on his ruling in this area. Most Sepharadic communities freely used electricity on Yom Tov, until coming to Israel and submitting to Askenazi influence. I mentioned in my series on Shabbat, that there exists an organization in Israel called the Tsomet Institute, that creates appliances, primarily for the military, police, and hospitals, Most of these are electrical, and based on the idea of indirect, or delayed, action (causation). They produce a microphone, as well as a telephone, that work on a delay of one one hundredth of a second. This microphone is in use today in many Modern Orthodox synagogues, as well as in the Great Synagogue in Jerusalem. They also make a hot water machine, that heats up water for tea or coffee, by means of delayed action. While some are opposed to this, it has gained wide acceptance not only in hospitals, but in yeshiva dormitories as well. A delay would render a Biblical prohibition rabbinic, and a rabbinic prohibition permissible, in case of necessity. On the other hand, about eight years ago, a company came out with a "Shabbat Switch", which was met with great opposition. It connected to the main electrical outlets of the house, turning on the power, after a short delay. One could hook up not only lights, but radio, TV and all other gadgets. Why was this different from the Tsomet appliances? Rabbis pointed out that this was not intended for emergency situations, but was, rather, designed to make Shabbat like a weekday. It might not violate the laws of Shabbat, but it essentially makes Shabbat into a dead letter. Numerous rabbinic prohibitions in the Talmud are designed to not undo the feeling of Shabbat. What would be left of Shabbat if we sat around the table while checking our cellphones, and then went to visit our friends driving our electric cars? Sepharadic and Yemenite rabbis are less convinced of the idea that electricity, especially when not used to heat metal to a glowing point, is in any way to be considered :"fire", but nonetheless insist on its avoidance, because of the reason of "Uvdin D'Hol" (weekday activity). Many will, however, permit electricity to be used in case of great difficulty, even without illness or danger, on condition it is turned on in an unusual manner. (as with the elbow, for example). These things are never given as general rulings, but are dealt with on a case by case basis. Things that may not be used on a Shabbat, such as a pen, may not be moved (muktzeh). This is a basic idea in rabbinic law. Many Sepharadic rabbis do allow moving an appliance, such as a fan, as long as we do not detach it from its power source. (Rav Ovadia Yosef permitted this with appliances that had no lighting or cooking function, but many other Sepharadic rabbis do permit even that). In short, Ashkenazi opinion generally sees electricity as either fire, or likely fire, whereas Sepharaidim see it as risky, but enough of a doubt that it can be permitted in emergencies. So, is care regarding electricity a matter of halachah, or a stringency? Greater minds than mine will need to decide.This is but one of many situations where a particular activity may be permissible, but the consequences could lead to the demise of Judaism. Discretion is oft the better part of valor.