No community start suggestion yet.
Can electric lights fulfill the obligations for Havdalah, Shabbos (שבת) candles, and Chanukah (חנוכה)? The shiur analyzes whether incandescent bulbs constitute halachic fire (eish) and proper candles (ner), concluding that while electric lights work for Havdalah and potentially Shabbos candles, Chanukah presents additional problems of grama and the zecher l'mikdash requirement for actual fuel.
This shiur provides a detailed halachic analysis of using electric lights for three mitzvos involving candles: Havdalah, Shabbos (שבת) candles, and Chanukah (חנוכה) lights. Rabbi Zweig begins by establishing the fundamental question: does an electric bulb constitute fire (eish) and qualify as a proper candle (ner)? He clarifies that the discussion focuses specifically on incandescent bulbs with heated filaments, not fluorescent or LED lights, as only incandescent bulbs generate actual heat and could potentially be considered fire. The first major issue addressed is whether heated metal constitutes eish according to halacha (הלכה). The Rambam (רמב"ם) rules that heating metal is a tolda (derivative) of the melacha of ma'avir (lighting fire) on Shabbos. The Gemara (גמרא) in Pesachim provides support, describing how srefa (burning as capital punishment) used heated lead, which the Torah (תורה) calls "b'eish tisof" (burn with fire). This indicates that heated metal can halachically be considered fire. While Rav Shlomo Zalman Auerbach initially questioned whether this truly constitutes eish, most later poskim accept that incandescent bulbs qualify as fire. For Havdalah, where only eish is required (not specifically a ner), electric bulbs are widely accepted. Many gedolim, including Rav Chaim Ozer, used electric lights for Havdalah. However, the bulb must be clear glass so the actual filament is visible, as one must see the flame itself for Havdalah. The second fundamental question is whether heated metal constitutes a ner (candle). This is more problematic, as a ner traditionally requires oil and a wick. No clear sources prove that heated metal alone qualifies as a ner, though some poskim like the Beit Yitzchok permit it. For Shabbos candles, opinions are divided but many poskim allow electric lights in situations of need, provided it's clear the lighting is specifically for Shabbos. Chanukah presents additional complexities beyond the basic eish/ner questions. A central dispute exists regarding whether Chanukah lighting must resemble the original Beis Hamikdash menorah. The Beit Yitzchok permits gas flames without wicks, arguing that exact similarity to the Temple menorah is only mehadrin (preferred) but not essential. However, the Mahari Ish challenges this, suggesting that while fuel without a wick might be acceptable, a wick without fuel (like heated metal) would not suffice, since the miracle involved oil. The requirement of zecher l'mikdash (remembrance of the Temple) may demand some form of actual fuel. Two additional problems affect electric lights for Chanukah. The grama (indirect causation) issue questions whether flipping a switch constitutes actually lighting, or merely enabling an existing current to flow. While the Achiezer rejects the grama argument, some poskim like Rav Tzvi Pesach (פסח) Frank remain concerned about this indirect activation. Another grama problem involves the fact that electricity is continuously generated - when you plug in a menorah, the electricity powering it doesn't yet exist and is created moment by moment, unlike oil which is present when lit. Finally, there's the shiur (measure) problem: the Rash requires sufficient fuel to be present at lighting time. With electricity, the "fuel" is generated continuously rather than being present initially. Despite these theoretical problems, Rabbi Zweig notes that Rav Shlomo Zalman Auerbach, while initially listing multiple objections to electric menorahs, ultimately ruled in Halichot Shlomo that in pressing circumstances (sha'at hadchak), one may light a flashlight with a bracha for Chanukah. This represents the most lenient mainstream position. The shiur concludes with practical applications, including the complex issues facing air travelers who must consider timing, location, the requirement for a bayit (dwelling), and pirsum hanes (publicizing the miracle) when determining their obligations for Chanukah lighting.
Hilchot Chanukah - Electric Menorah
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Holidays
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Can korbanos be brought when the Beis Hamikdash is destroyed? The Rambam and Raavad debate whether "Hashem es Mikdasham" creates a din of Avoda during Churban. Rabbi Zweig develops a distinction: the Rambam holds kedusha Rishona enabled both korbanos and tefillah; the Raavad holds only tefillah remains when the edifice is gone, since Hashem's presence endures even without a physical structure.
Why don't the last eight verses of the Torah require a minyan to read? The shiur develops a fundamental chiddush in the Rambam: Simchas Torah has two distinct takanos of Kriat HaTorah — Zot HaBracha is read from the din of Yom Tov (inyan hayom), while VaYom Moshe is read from the din of Shabbos (siyum haTorah). This explains why a new minyan is required for the last eight verses, and why the Raavad's minhag of having the oleh read (not the baal koreh) signals that the final aliyah is purely Talmud Torah, not shemiat dvar Hashem.
May a man who has already fulfilled his shofar obligation blow shofar for a woman on Rosh Hashanah? The Baal Itur forbids it while Rav Yehuda permits it. The shiur develops that the core dispute is not about violating shvus for another's benefit, but whether a man's blowing creates a "tekiah shel mitzvah" that enables the woman to be yotzei.
Why does the Rambam rule that one may not violate even a shvus (rabbinic prohibition) on Yom Tov to obtain a shofar, yet permit shofar blowing on Shabbos Rosh Hashanah despite the gezeirah of carrying it to an expert? The Lechem Mishneh wrestles with an apparent contradiction: in Hilchos Shofar 1:4 the Rambam treats shvus like a full lav vis-à-vis the mitzvah of shofar, but in 2:6 he allows shofar on Shabbos even though it involves overriding both a lav and an asei.
