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November 27, 1949

The Incandescent Bulb on the Shabbat: An Analysis of the Halacha in the Light of Modern Science (1949)

Shabbat Torah & Science Practical Halacha
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Outline

The Incandescent Lamp on Shabbat (1950)

The problem was approached solely from the point of view of an איסור דאורייתא, a Biblical interdiction, since even if it can be shown that there is no איסור דאורייתא, the lighting of the incandescent bulb on Shabbat is most certainly forbidden by Rabbinic interdiction. The act of lighting the bulb on Shabbat can be assigned to one or more of three אבות מלאכה (major categories of "work"): a) הבערה and כבוי ("burning" and "extinguishing") b) מכה בפטיש ("striking with a hammer", i.e., completion
Shabbat Torah & Science Practical Halacha

Article

The Late Friday Service in the Light of Halacha, Part 1 (1956)

The institution of Late Friday Services in American Synagogues, even in a number of otherwise strongly Orthodox ones, is a comparatively recent phenomenon. It is for that reason that, to my knowledge, the matter has not yet been analyzed with a view to testing its Halachic permissibility and, as a result, recommending either its acceptance, rejection or modification. Yet the introduction of this innovation into our own synagogues places upon us the responsibility, which we cannot escape, of developing just such a critique. This problem to which we address ourselves, like others of its kind on the contemporary scene, must be treated on two levels: the purely Halachic and the “trans-nalachic.” By the latter term I mean those matters which cut across technical lines, and are questions of policy that are primarily subjective value judgements in which we look at the picture in its totality, and take into consideration such elements of basic principle and public psychology as Pritzas Geder, Eis Laasois the comparative worth of Tefiloh Betzibor and שינוי מטבע שטבעו חכמים. While the purely Halachic issues require more scholarship, these trans-halachic matters call for more wisdom, and will ultimately be as decisive as the purely Halachic in determining our future practice. Of course, this dichotomy cannot be taken too literally, for the Halacha must necessarily deal with these larger “gestalt” issues as well, in the formulation of a final decision. But in this study I shall attempt to concentrate, insofar as possible, on the Halachic material per se. I shall do so, of course, without attempting to be comprehensive or presuming to offer my Psak. This is merely a first attempt to present some of the aspects of the problem for consideration. Description and Origin of Problem: The Late Friday Service is usually held during the winter months, when candle lighting takes place in the early afternoon. At about 8 or 8:30 P.M., the Kabolas Shabos and Maariv is held. This may be eith…
Shabbat Practical Halacha Kehillat Kodimoh

Article

The Late Friday Service in the Light of Halacha, Part 2 (1956)

The Time Element B: The next phase of our analysis of the time-element does not involve the matter of Tosefes Shabos and the fear that a Late Service will result in its violation, but concerns a totally different though less severe question. And that is the subject of Orach Arah or Derech Eretz. The source of this argument is Shabos 23b where the Talmud relates that the wife of R. Joseph was late in kindling the candles. Her husband rebuked her for her negligence, on the basis of a Breisoh that: לא ימוש עמוד הענן יומם ועמוד האש לילה מלמד שעמוד ענן משלים לעמוד אש – רש"י אלמא אורח ארעא בהכי His wife then began to kindle the lights much earlier when, we read, אמר לה ההוא סבא תנינא ובלבד שלא יקדים ולא יאחר. The following should be mentioned with regard to this thesis: 1) As stated, Rashi refers to it as Orach Arah, and it is thus of a lower level of severity, since it does not inherently involve the essential laws of Shabos. Further evidence in support of Rashi that this does not touch on the question of Kdooshas Hayoim can be adduced from Yalkut Shimoni (Bshalach 230) where we read as follows: בא הכתוב ללמדך דרך ארץ מן התורה על ערבי שבתות עד שעמוד הענן קיים יהי עמוד האש צמח 2) Even more important in this connection is the possibility that this entire episode of R. Joseph and his wife, and the dictum of Hahoo Sava, does not refer to the Sabbath candles but to the Chanukah candles. Such is the reading of Bahag, Hilchos Chanukah. A similar conclusion may be derived from a study of the text of R. Asher (assuming that all references to Ner on that folio are consistent – cf. text of Alfasi), although the Vilno Gaon emends the text with the word שבת indicating that the entire discourse refers to both Shabos and Chanukah. Maimonides mentions the prohibition of Loi Yakdim Vloi Yaacher as a unit only with regard to Chanukah in Hilchos Chanukah Perek 5, Halacha 5, and not in regard to Shabos; in the laws of the latter (Perek 8 Halacha 3), he only mentions the prohibition of late…
Shabbat Practical Halacha Kehillat Kodimoh