<div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic sans ms" size=3><STRONG><EM>Eli Turkel <eliturkel@gmail.com></EM></STRONG> wrote:</div> <BLOCKQUOTE class=replbq style="PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: #1010ff 2px solid"><<<<<<<<In his most recent weekly shiur, Rav Asher Zelig Weiss expressed<BR>himself about electricity in almost exactly the same terms as RMB does<BR>here: the prohibition was determined first, and then the poskim looked<BR>around for a category to fit it into.>>>>>>><BR><BR>It is clear that this is the opinion of RSZA about electricity. He<BR>disagrees with CI<BR>about boneh and with others about nolad. He doesn't seem to have any real<BR>reason to prohibit electricity (without light/heat) on shabbat nevertheless he<BR>certainly never allowed one to turn on electricity on shabbat.</FONT></BLOCKQUOTE> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic
sans ms" size=3>--------------------------------------------</FONT></div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic sans ms" size=3></FONT> </div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic sans ms" size=3>Shaarim Mitzuyanim B’Halacha cites (brings down) R Y.E. Henkin,ZTL,<SPAN style="mso-spacerun: yes"> </SPAN>who was given a Kuntres (notes) by RSZA. It stated that electricity is in no way considered Havaras Aish (burning of fire) if not involved in light bulb with a burning filament. So turning on a motor or a microphone, for example would not be Assur based on the Issur of Havara V’Kibui. </FONT></div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic sans ms" size=3></FONT> </div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic sans ms" size=3>Not only that but even sparks that may be generated by a motor <SPAN style="mso-spacerun: yes"> </SPAN>are not
considred Aish since they have no substance to them and in any case it is a Davar She’Eino Miskavin and the is no Psik Reisha. Such sparks are no worse than static sparks that are generated by certain activity on Shabbos. </FONT></div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic sans ms" size=3></FONT> </div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic sans ms" size=3>So on a D’Oraisa (biblical) level there is absolutely no violation for using electricity on Shabbos. He does however lean to the possibility of elctirity as being Molad, which is a D’Rabbonon (rabbinical edict) because of the Tikun v’Chibur HaZerem, which I understand to mean the completing of an electrical circuit which “enables” the appliance to function. </FONT></div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic sans ms" size=3></FONT> </div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic sans
ms" size=3>RSZA also mentions another reason for Assuring the use of electricity, the idea of a Shvus. He says that Matring it would lead people to mistakenly turn lights on and off on Shabbos which would be a violation of<SPAN style="mso-spacerun: yes"> </SPAN>one of the 39 Milachos on Shabbos for which one is Chaive Misah, Kares, or a Korban Chatas ( or at least Malkus according to one opinion in the Gemarah). </FONT></div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic sans ms" size=3></FONT> </div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic sans ms" size=3>The fact that the filament is made out of metal and the Gemarah sates that there is no Havara in dousing a hot metal coal does not apply to a burnig filament. If a metal coal were actually burning, it would be considered a violation of Kibui to douse it.</FONT></div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><?xml:namespace prefix = o ns =
"urn:schemas-microsoft-com:office:office" /><o:p><FONT face="comic sans ms" size=3> </FONT></o:p></div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic sans ms" size=3>The Chazan Ish considers the use of electricity as violating the melacha of Boneh, (building) which is one of the 39 Melachos and therefore a violation on a biblical level. And one cannot apply the principle of “Ain Binyan B’Keleim” (the prohibition against building on Shabbos does not apply to “vessels”) because that only applies when they are detached from the ground which electricity is not. It is considered attached to the ground. So turning on an electrical appliance is Boneh and shutting it off is Stirah. I’m not exactly sure of the reasoning behind the CI.</FONT></div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><o:p><FONT face="comic sans ms" size=3> </FONT></o:p></div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="comic sans ms" size=3>RSZA was a
Torah U’Madanik in the sense that he studied very carefully the science of any issue he Paskin’d on them. This is not to minimize the Psak of the CI to whom RSZA always conceded to in matters of Psak IIUC. But it does give RSZA’s Psak substantial weight in my eyes.</FONT></div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><o:p><FONT face="comic sans ms" size=3> </FONT></o:p></div> <div class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT size=3><FONT face="comic sans ms">But since neither Matir’d electricity in any case, it is a moot issue.<o:p></o:p></FONT></FONT></div> <div> </div> <div><FONT face="comic sans ms">HM<BR></FONT><BR></div><BR><BR>Want Emes and Emunah in your life? <br><br>Try this: http://haemtza.blogspot.com/<p> 
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