It's time to tell the world's Rabbinical leaders that electricity has evolved and should be re-examined.

Dear friends,

I have done much research on the subject of electricity and the world's rabbinical views towards its use on Shabbat.

It is time to tell the world's Rabbinical leaders that electricity has evolved and should be re-examined thoroughly before codifying halakha.

Nobel prize-winning physicist Richard Feynman recounts that he was approached by young rabbis in a seminary who asked him "is electricity fire?". He replied, "no", but asked why they wanted to know, and was shocked that they weren't interested in science at all, but just wanted to interpret the Talmud. Feynman said that electricity was not a chemical process, as fire is, and pointed out that there is electricity in atoms and thus every phenomenon that occurs in the world. Feynman proposed a simple way to eliminate the spark: '"If that's what's bothering you, you can put a condenser across the switch, so the electricity will go on and off without any spark whatsoever—anywhere.' But for some reason, they didn't like that idea either"

From: Surely You're Joking, Mr. Feynman!: Adventures of a Curious Character, chapter Is electricity fire?, Richard Feynman, Ralph Leighton (contributor), Edward Hutchings (editor), 1985, W W Norton.

Rabbi Shlomo Zalman Auerbach rejects all the fundamental reasons for prohibiting electricity, except for turning on an incandescent light which is considered lighting a fire. Nonetheless, he prohibits using any electrical appliances except in cases of great need because Shabbat-observant Jews have traditionally acted on the assumption that using electricity on Shabbat is prohibited. Thus, according to this opinion, the prohibition of electricity on Shabbat is a minhag (common practice or tradition) without a substantive reason in the laws of Shabbat.

Since Rabbi Aurbach's argument came to light, electricity has evolved. Today, many people refrain from using incandescent light bulbs as they generate more power and increase electric bills. Fluorescent light bulbs, and LED lighting are the current and most popular in lighting technology.

Also, many people are now switching to solar panels which are no longer depending on power plants. Even power plants have evolved in creating better "greener" ways to produce energy (wind power, etc).

I should also mention that the rabbinic prohibition regarding sparks hardly applies today. When rabbis discussed electrical sparks, it was when electrical wiring weren't yet insulated. Up until 30-40 (approx.) years ago, the wires were exposed - risking electrical fires. Although most wires were grounded, they were not insulated (double grounded) to ensure better, safer wiring and to prevent electrical fire. Today electric wiring have evolved. According to many thinking rabbis, the spark (which barely noticeable, or barely occur), oppose no halakhic problem, since it isn't considered lighting a fire, nor is the intention behind it.

I should also add that the prohibition of lighting a fire on Shabbat refers to cooking. Our Talmudic sages argued that this prohibition also refers to molding metal which cannot be done on Shabbat. I'm sure that many broad minded people will agree that the intention of lighting up a room on Shabbat has nothing to do with cooking or molding metal. Even when using incandescent light bulbs. I will also argue with those who say that electricity is עובדין דחול (work allowed during the week but not permitted on Shabbat), is inapplicable. 

Electricity is a life necessity. The currents are constantly running in every home, building, etc. Electricity also runs through our bodies. Every time we use our muscles we turn electricity on and off. Are we therefore should stay in our beds the whole Shabbat and do nothing until it ends?!?

My friends, this is not a request from a single Jew who wishes to make his life more lenient. This is a matter of פיקוח נפש (life and death). Just several months ago, seven children were taken from this world because of a faulty hot plate. There were many other similar fire related tragedies which occurred on Shabbat, in the US and around the world.

These tragedies could have been easily avoided if only the use of electricity was permitted. 

Wouldn't it be safer for allowing the use of electricity on Shabbat to turn appliances (which don't create fire and don't fall in the category of cooking) ON and OFF?

Electricity is not cheap either. Why must we leave the lights on when not in use. I am well aware of the Shabbat clock, but that too (the timer mechanism) consumes unnecessary power.

I agree there are some electronic devices that perhaps take away from the spirit of Shabbat (i.e: watching television, movies, playing on the computer, gaming consoles, etc). But shouldn't that be an optional or personal חומרה (restriction) - rather than a codified (rabbinic) restriction? There are many things Jewish people take upon themselves as personal restrictions. Those restrictions have no basis in the Torah (i.e: not eating legumes on Passover, as well as many other known restrictions). Allowing this will make secular Jews more inclined to observe the Shabbat. Should they later wish to become more strict, can be up to them.

It is time for our rabbis to evolve with the times, and re-evaluate the evolution of electricity before codifying disputed halakha. Only the Sanhedrin has the right to codify halakha for all Jews.

To summarize, I do not believe that using electricity on Shabbat is considered מלאכה (work); Nor do I believe it violates its holiness - in fact I believe it can enhance it more. People forget that the ל״ט מלאכות (The thirty nine crafts, which the Torah prohibited), referred to the crafts of the משכן (Kediaman) and later the Temple. It was the sages in the Talmud and our ראשונים (early authorities) and אחרונים (later authorities) who interpreted the laws of those crafts, forgetting that Halakha isn't and cannot be Codified. Times have changed, and we must evolve with the times.

According to our Talmudic sages, there are seventy ways to interpret halakha.

אלו ואלו דברי אלוקים חיים

(These and these are the living words of God)

Here is another supporting article on the subject which includes more sources by other ראשונים (early authorities) and אחרונים (later authorities):

http://www.daat.ac.il/daat/english/journal/broyde_1.htm

Please share this essay widely so it can reach more open minded thinkers.

Shalom and God bless,

Isaac Simchon