Common practice has developed to refrain from lighting electric menorahs as Chanukah candles.1Early in the development of electric lights, some authorities permitted lighting them as Chanukah candles. Even then, many of their peers disagreed, and the latter view has been accepted. For a thorough review of this issue’s development see Hachashmal Bahalachah (1:3). Also see Encyclopedia Talmudit (18:186) and Rav Faitel Levin’s essay in Techumin (9:317-340). This chapter focuses on the reasons for this practice.
Introduction
People often wonder why electric menorahs cannot be used on Chanukah. After all, lighting an incandescent bulb on Shabbat constitutes a forbidden act of hav’arah (creating a fire) on a biblical level,2See Rambam and Ra’avad (Hilchot Shabbat 12:1), Sha’ar Hatziyun (318:1), Teshuvot Minchat Shlomo (1:11), Encyclopedia Talmudit (18:174-180), and The Journal of Halacha and Contemporary Society (21:6-10). so Halachah apparently considers a lit incandescent bulb to be a fire. In fact, most authorities agree that one can fulfill the mitzvah of lighting Shabbat or Yom Tov candles with incandescent lights.3Rav Yitzchak Shmelkes (Teshuvot Beit Yitzchak, Yoreh Deah 1:120), Rav Chaim Ozer Grodzinsky (Teshuvot Achi’ezer 4:6), Rav David Tzvi Hoffman (Teshuvot Melamed Leho’il 1:47), and Rav Moshe Soloveitchik (cited in Nefesh Harav pp. 155-156) all permit reciting a berachah when using incandescent lights as Shabbat or Yom Tov candles. Rav Eliezer Waldenberg (Teshuvot Tzitz Eliezer 1:20:11) cites and rejects Rav Ben-Zion Uzziel’s objection to electric Shabbat candles (lest a power outage will extinguish them). Rav Waldenberg himself permits electric Shabbat candles provided that they are special lights designated for Shabbat. Rav Ovadia Yosef provides a comprehensive discussion of the use of electric lights as Shabbat candles in Yabia Omer (Orach Chaim 2:17; also see Yechaveh Da’at 4:38). For example, the Shemirat Shabbat Kehilchatah (43:4c) writes:
There are authorities who hold that the mitzvah [of Shabbat candles] can be satisfactorily performed by turning on electric light bulbs. A person who does this should recite the appropriate berachah (blessing) in the usual way, provided he indeed switches on the lights in honor of Shabbat.
Of course, only lights with a glowing metal filament, such as incandescent bulbs, merit any consideration as Chanukah candles. By contrast, it appears that fluorescent or LED lights would surely not fulfill the mitzvah, because “cold” lights cannot be considered fire. Assuming that Shabbat and Chanukah require the same form of candles, logic would suggest that incandescent bulbs, though, could be used on Chanukah.
The Act of Kindling
Rav Tzvi Pesach Frank (Teshuvot Har Tzvi, Orach Chaim 2:114:2) suggests that the mitzvah of lighting Chanukah candles requires a kindling action (ma’aseh hadlakah),4See Shulchan Aruch (Orach Chaim 675:1) and Me’orei Eish 5:2. and switching on an electric bulb falls short of fulfilling this requirement. Rav Ovadia Hadayah supports Rav Frank’s approach.5Teshuvot Yaskil Avdi (Orach Chaim 3:17). The Kaf Hachaim (O.C. 673:19) also appears to agree with Rav Frank. He explains that Shabbat candles must provide light in order to make Shabbat enjoyable (oneg Shabbat), so an incandescent bulb, a “fire” that results in the emission of light, fulfills that mitzvah, even though it was not lit by a full-fledged act of kindling. By contrast, Chanukah candles are clearly not meant to provide light for a functional purpose, because one may not benefit from their light (Shulchan Aruch, Orach Chaim 673:1). Accordingly, Rav Hadayah argues that the essence of their mitzvah is the act of kindling itself (see Shulchan Aruch, O.C. 673:2 and 675:1). Hence, electric bulbs, which Rav Hadayah believes emit light without an act of kindling, satisfy the mitzvah of Shabbat candles but not the mitzvah of Chanukah candles.6Rav Hadayah concludes with the phrase tzarich iyun, indicating uncertainty as to the status of electric lights for Chanukah. Nevertheless, many authorities reject Rav Frank’s claim and assume that turning on a light bulb constitutes a full-fledged act of kindling.7Rav Moshe Stern (Teshuvot Be’er Moshe, vol. 6 Kuntres Electric 59:7) rejects Rav Frank’s argument in his discussion of electric menorahs. Poskim also discuss whether turning on electric appliances constitutes a direct action in other contexts, most notably regarding the laws of Shabbat. See, for example, Rav Chaim Ozer Grodzinsky (Teshuvot Achiezer 3:60), who argues that turning on a light bulb desecrates Shabbat as a full-fledged action of kindling a fire. For a summary of whether turning a switch constitutes an action in Halachah, see Encyclopedia Talmudit 18:155-163.
Torch
Rav Eliezer Waldenberg (Teshuvot Tzitz Eliezer 1:20:12) questions whether an incandescent bulb may be used for Chanukah since its filament is shaped like an arc, rather than a straight wick. Thus, an electric bulb resembles a torch, whereas Chanukah candles must contain one single wick each (see Shulchan Aruch, Orach Chaim 671:4). The Kaf Hachaim (O.C. 673:19) similarly writes that a light bulb constitutes a torch because the entire bulb lights up.8See, however, Teshuvot Be’er Moshe (vol. 6 Kuntres Electric 60:14). For the complete correspondence between Rav Waldenberg and Rav Ben-Zion Uzziel regarding whether a light bulb constitutes a torch, see Mishp’tei Uzziel (O.C. 3:34). For analysis of the concept of a torch in the laws of Chanukah, see Rav Moshe Karp’s Mishmeret Chanukah U’Purim (Ner Yisrael 15).
Resembling the Original Menorah
Rav Shlomo Zalman Auerbach (Me’orei Eish 5:2) and Rav Ovadia Yosef (Yabia Omer, O.C. 3:35, and Yechaveh Da’at 4:38) contend that electric lights, although they meet the halachic definition of fire, differ significantly from the menorah in the Beit Hamikdash (Temple), which Chanukah candles should commemorate.9The Ramban (Bemidbar 8:2) and Ba’al Hama’or (Shabbat 9a in Rif’s pages) develop the idea that Chanukah candles commemorate the lights that the Kohanim lit in the Temple. See, however, Teshuvot Tzitz Eliezer (1:20:12), where Rav Eliezer Waldenberg argues that Chanukah candles need not be so similar to the original menorah as to invalidate electric menorahs. We have already cited Rav Waldenberg’s own objections to electric menorahs, due to other reasons. They note that electric lights contain a glowing filament but lack any actual flame, a key element of the lights in the Beit Hamikdash (see Rashi, Bemidbar 8:2). Moreover, conventional candles contain both a wick and a source of fuel. Although wax candles do not correspond precisely to the lights in the Beit Hamikdash (which burned olive oil), they may nevertheless be used on Chanukah because they include the basic structure of a wick and fuel. Incandescent bulbs, by contrast, clearly lack a combustible source of fuel to parallel oil. Rav Ovadia and Rav Moshe Stern (Be’er Moshe, vol. 6 Kuntres Electric 58-59) even question whether the filament parallels a wick.10Rav Ben-Zion Uzziel (Mishp’tei Uzziel, O.C. 1:7) explains that although the filament becomes hot, it does not actually catch fire as a true wick does. Indeed, Dr. Joel Berman further notes that, from a scientific perspective, candles and electric bulbs generate light in different manners. Regarding candles, a chemical process of oxidation produces light. A filament, on the other hand, produces light through black body radiation, a process that involves no chemical change.
The Fuel Source
Rav Shlomo Zalman further comments that electric lights lack the required amount of fuel to last at least one half-hour (see Shulchan Aruch, Orach Chaim 672:2). They continue to burn only because they receive more power from an outside source (via power lines), whereas a candle’s wick consumes adjacent oil or wax. One might overcome this obstacle by using a flashlight or a battery-operated menorah.11See Rav Eliyahu Schlesinger’s Mitzvat Ner Ish Uveito revised edition (7:12, note 27). He notes, though, that there might be other halachic problems with using a flashlight. In fact, Rav Chaim David Halevi (Aseih Lecha Rav 6:57) writes that one who cannot light Chanukah candles (such as an airplane passenger or hospital patient) should light a flashlight without reciting a berachah.12Rav Yosef Shalom Eliashiv (cited in Mitzvat Ner Ish Uveito 7:12 note 27) reportedly questions the very idea of lighting Chanukah candles in an airplane, because flights end quickly enough that the airplane cannot be considered a residence. See Contemporary Halakhic Problems (3:54-58) for a summary of the various opinions concerning whether an airplane passenger is obligated to light Chanukah candles. The Israel Defense Forces’ siddur (p. 693) similarly advises that soldiers who find themselves in situations where they cannot light proper Chanukah candles should turn on their flashlights outside their doors without reciting a berachah.
If the opportunity to light oil or wax candles presents itself later, Rav Halevi and Rav Ovadia Yosef (Yechaveh Da’at 4:38) require doing so with the appropriate berachot (blessings).13In such a situation, perhaps one should have in mind that turning on the light bulb will not fulfill the mitzvah if it becomes possible to light proper candles. However, one could argue against reciting the berachah in such a situation, as we always omit berachot when a doubt surrounds their obligation (safeik berachot lehakeil). In our case, the passenger, patient, or soldier who lit an electric menorah might have already fulfilled the mitzvah of Chanukah candles, in which case he would be reciting the berachah in vain when he later lights oil or wax candles.14Berachot should precede the performance of their related mitzvot (oveir la’asiyatan; see Pesachim 7b). Accordingly, the Rambam (Hilchot Berachot 11:5-6) writes that once one completes the performance of a mitzvah, the berachah may no longer be recited. However, the Or Zarua (Hilchot Shechitah 367 s.v. Hashocheit; cited in Hag’hot Oshri, Chulin 1:2) believes one may recite a berachah even after performing a mitzvah. The Shach (Y.D. 19:3) rules in accordance with the Rambam, while the Sha’agat Aryeh (Hachadashot, Hilchot Berachot 26) follows the Or Zarua. The Aruch Hashulchan (Y.D. 19:4) rules that the matter remains unresolved, so one may not recite a berachah after completing a mitzvah. In this case, the Or Zarua’s view might be combined with the many authorities who invalidate electric menorahs to permit reciting a berachah (see Pitchei Teshuvah, E.H. 149:5, who appears to rule that if a berachah may be recited after a mitzvah’s performance, then it may be recited even long after its performance). Thus, there are two distinct factors that could permit reciting a berachah in this case. See, however, Mishna Berura 215:20, Shaar Hatziyun 489:45, Teshuvot Yechaveh Daat 6:10 and Taharat Habayit 2:486-487 for a debate as to whether one may recite a berachah when there are two distinct factors to permit reciting a berachah (s’feik s’feikah). Moreover, our situation is particularly complex because, starting on the second night of Chanukah, the person adds another level to the mitzvah when he lights multiple candles upon arriving at home (as opposed to the one bulb in the flashlight). Also, Chanukah candles involve two berachot (three berachot on the first night), which do not necessarily share the same status. See Rav Akiva Eiger’s Teshuvot (Tinyana 13) with Rav Daniel Bitton’s footnotes. Indeed, some poskim from the early days of electric lights, such as Rav Chaim Ozer Grodzinsky (Achiezer 4:6), indicate that electric menorahs at least minimally fulfill the mitzvah of Chanukah candles.15Rav Chaim Ozer writes that it is preferable to use olive oil, rather than electric lights, implying that they share the same status as wax candles. For more sources, see footnote 1. Similarly, Rav Waldenberg and Rav Hadayah question the validity of electric menorahs but do not definitively assert that they are absolutely invalid. Although Rav Waldenberg and Rav Hadayah do not permit electric menorahs in practice, and many other poskim dismiss the use of electric menorahs out of hand, perhaps the fact that the poskim were not unanimous means that one should avoid the risk of reciting a berachah in vain (berachah levatalah) by lighting the proper candles without a berachah.16It is interesting to note, though, that Rav Ovadia Yosef is generally known for his staunch opposition to risking the recitation of a berachah in vain even when the slightest concern exists. Nevertheless, he rules that a berachah should be recited in this case, apparently assuming that the view of those poskim who permitted the use of electric menorahs has been completely rejected. One who encounters a situation where he lights proper candles after having lit an electric bulb when he had no candles should thus consult his rabbi regarding whether to recite a berachah.
Publicizing the Miracle
The Rama (O.C. 571:7) writes that one should not light Chanukah candles in the same location where one lights ordinary candles during the year, because candles in their regular location do not stand out and therefore fail to publicize the miracle of Chanukah. Based on the Rama’s position, Rav Yitzchak Shmelkes (Teshuvot Beit Yitzchak, Yoreh Deah 1:120) objects to using electric lights for Chanukah candles. Rav Shmelkes argues that electric lights fail to publicize the miracle because people use them all the time. However, Rav Ovadia Yosef (Yechaveh Da’at 4:38) and Rav Gavriel Zinner (Nitei Gavriel, Hilchot Chanukah 18:23 note 35 in the revised edition) comment that Rav Shmelkes’s objection should not apply to electric menorahs that were clearly built specifically for Chanukah.17Rav Ovadia also strongly questions Rav Shmelkes’s entire line of reasoning.
Conclusion
For a myriad of reasons, the overwhelming majority of halachic authorities object to lighting electric menorahs as Chanukah candles.18In addition to those already cited in the chapter, see Rav Mordechai Eliyahu’s Hilchot Chanukah (48), Rav Shaul Yisraeli (cited in Rav Moshe Harari’s Mikra’ei Kodesh, Hilchot Chanukah 5:10 note 30), Teshuvot Rivevot Ephraim (O.C. 8:267:2), Yalkut Yosef (Mo’adim, Dinei Hashmanim V’haptilot 3), Hilchot Chag B’chag (8:14), Y’mei Hachanukah (4:24), and Mitzvat Ner Ish Uveito (7:12). Nevertheless, many poskim advise that one who lacks any access whatsoever to proper candles, such as an airplane passenger, a hospital patient, or an active soldier, should light an incandescent menorah - or even a flashlight - without reciting a berachah. One should consult a competent Rav regarding such situations in order to determine in each case whether it is preferable for the passenger, patient, or soldier to light a flashlight in his current location or to have someone else light proper candles on his behalf in his regular home, or both.
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