He also compares the filament inside a bulb to the wick of a candle, questioning whether the filament is a lit flame or the subject of intense heat that glows and emits light. In conclusion, Rabbi Chelouche points out that an electric light bulb, which is a light in a glass, is considered a flame, and lighting it is like a flame it from an existing flame – one of the halachically required characteristics of a valid flame.

The Meiri, Rashi, and Rabbi Yaakov Emden (see Siddur Beit Yaakov) rule accordingly. Rabbi Chelouche notes that the majority of halachic authorities, including the Rashba (whose decisions serve as a guide to Klal Yisrael), agree that a flame in a glass lantern may be used for Havdalah. Therefore, he is considered to be looking at the light directly even though technically he is looking at it through glass. But looking at light through eyeglasses is the normal manner in which a person with glasses looks at things. He argues that light in a lantern is like “a light within the fold of his garment.” One doesn’t see the light directly. Rabbi Ovadia Yosef, another former chief rabbi of Israel, disagrees with Rabbi Uziel’s reasoning. In this connection, Rabbi Chelouche cites the opinion of Rabbi Benzion Chai Uziel, a former chief rabbi of Israel, who states that if one exclude a lantern from those lights a person can make a berachah on, one has to also exclude light seen through eyeglasses. Is “a looking glass” a glass that has a coating on its back and thus reflects light, like a mirror? Or is it an uncoated glass pane positioned in front of a dark wall or other object so that light shining on it is reflected, but not as brightly as light shining in a mirror? Rabbi Chelouche discusses whether there is an essential difference between a lantern and a looking glass. The Jerusalem Talmud ( Berachot 8:6) adds an interesting case to those mentioned above: “If one sees the flame in an aspaklaria (a looking glass).” Evidently, then, seeing a light reflected in glass is not considered the same as seeing it directly. But how can one see a light but not make use of it? The Gemara answers that a flickering flame can be seen but not used. The Gemara says it is understandable how one can use a light without seeing a flame perhaps the light is hidden in a corner. The Gemara points out, however, that if the light was in the folds of his garment or emanates from a lantern, or if he can see a flame but not use its light, or can use its light but not see a flame, he should not recite the blessing.

As long as the light can be serviceable if he stands near it, he can say a blessing over it. Rabbi Chelouche notes that a mishnah (Berachot 51b) teaches: “A blessing is not said over the light until it has been utilized.” The Gemara (53b) explains that a person need not literally use it. We will give an overview of his comments. Rabbi David Hayyim Chelouche, chief rabbi of Netanya, discusses fulfilling mitzvos with electric lights in great detail in his Hemda Genuza. This ruling is in accord with those of Rabbi Chaim Ozer Grodzinski and Rabbi Meir Blumenfeld. Answer: My uncle, HaRav Sholom Klass, maintained that when there is no other choice, we can use electric lights ( Responsa of Modern Judaism, vol.

Should i not light my menorah