This lecture by Rabbi Reuven Chaim Klein delves into the "Great Chashmal Controversy," exploring the etymological and theological journey of the Hebrew word "Chashmal" (חשמל). The discussion traces its origins from a mysterious, fiery entity in the Prophet Ezekiel's mystical visions to its modern adoption as the Hebrew term for "electricity." Rabbi Klein examines classical Jewish interpretations of Chashmal (Rashi, Rambam, Radak), linguistic theories connecting it to Akkadian and Greek (via "elektron" for amber), and the subsequent debate among modern rabbinic authorities. The lecture highlights the cultural and ideological clashes surrounding its usage, particularly concerning the sanctity of Lashon HaKodesh (the Holy Tongue), the influence of the Haskalah (Jewish Enlightenment), and Zionism. It presents diverse rabbinic opinions, from strong opposition to full acceptance, and even kabbalistic perspectives on the word's meaning in relation to electricity, ultimately illuminating the profound history and contention behind a seemingly common term.
The Great Chashmal Controversy: Tracing a Word from Mystical Vision to Modern Electricity
0:00 Introduction & Scope: Rabbi Klein clarifies that the lecture will focus on the word "Chashmal" itself—its biblical meaning, interpretations, and the controversy surrounding its modern use for "electricity"—and not on the halachic permissibility of using electricity on Shabbat or benefiting from electricity generated on Shabbat.
2:47 Biblical Origins of "Chashmal": The word "Chashmal" appears three times in the Tanakh, all in the Book of Ezekiel (chapters 1 and 8), within the context of Ezekiel's profound prophetic vision of the Merkava (Divine Chariot), describing a brilliant, fiery, and enigmatic substance or being.
Rashi (possibly a later addition to his commentary) offers multiple explanations: the name of an angel, a compound word "Chash-Mal" (חיות אש ממללות - fiery speaking creatures, or עתים חשות עתים ממללות - sometimes silent, sometimes speaking), or the name of a specific color resembling fire.
Rambam and Midrash Shocher Tov identify Chashmal as a type or rank of angel.
Other commentators like Menachem ben Saruk, Ibn Balaam, and Ibn Janach suggest Chashmal is a specific color, possibly blue (noting blue fire is the hottest).
Rav Elazar of Belgency suggests Chashmal was a known physical, shiny, fire-like substance, used by Ezekiel as a tangible reference point for his vision.
18:02 Linguistic Theories & Connection to "Amber":
Shadal (Samuel David Luzzatto) connects "Chashmal" to "Malmal" (impure gold mentioned in the Talmud).
The word "electricity" derives from the Greek "elektron," meaning amber, due to early observations of static electricity when amber was rubbed.
The Septuagint (ancient Greek translation of the Tanakh) translates "Chashmal" as "elektron" (amber).
Linguists connect "Chashmal" to the Akkadian word "Elmeshu" (meaning amber), suggesting a shared Semitic root, despite metathesis (reversal of sounds).
31:54 "Chashmal" Becomes "Electricity" in Modern Hebrew: In the late 1880s, Maskilic poet Y.L. Gordon (Yalag) proposed using "Chashmal" for the newly harnessed phenomenon of electricity, based on the Septuagint's translation. This was adopted by Eliezer Ben-Yehuda and the Academy for the Hebrew Language.
33:32 The Controversy Begins - Rabbinic Reactions: The adoption of "Chashmal" for electricity sparked debate, touching on issues of the sanctity of Hebrew, foreign influences, and the aims of Modern Hebrew.
The Poopa Rav (Rav Yaakov Yechezkiya Greenwald) deemed it a "shanda" (disgrace) to use a lofty, spiritual term from prophecy for a mundane, physical phenomenon.
Rav Amram Blau and others associated with Neturei Karta also strongly opposed it.
Rav Yisrael Isser Goldstein argued that Chashmal in Tanakh was already a physical reference, so using it for electricity isn't defiling, though perhaps historically inaccurate for Ezekiel's intent.
The Lubavitcher Rebbe and Rav Ovadia Yosef saw no inherent problem with using the word.
The Chazon Ish and Rav Shlomo Zalman Auerbach indicated that while one shouldn't ideally repurpose Tanakh words for modern inventions, once a term becomes widely accepted linguistically, it can be used. Both used "Chashmal" in their halachic writings.
Rav S.Z. Auerbach himself used "electric" (אלקטרית) in his earlier work Meorei Esh but later used "Chashmal."
Rav S.Z. Auerbach further argued that "Chashmal" is a description of something holy, not a holy name itself.
Rav Eliezer Waldenberg justified its use by comparing "Chashmal" to other words that denote both angels and mundane things (e.g., Chayot, Ofanim, Serafim). He initially wrote it with a dash (חש-מל) due to others' sensitivities but later dropped the practice.
The Stipler Gaon reportedly also wrote "Chashmal" with a dash, but as ח-שמל (Chash-Mal), possibly alluding to the "Chashot u'Memalelot" etymology.
Words can have multiple meanings, including holy and profane (e.g., "E-l" and "Elohim" refer to God but also to idols or judges).
Opposing an ideology (like Zionism or Hellenism) doesn't necessitate rejecting all linguistic innovations associated with it (Chazal used Greek/Latin words).
1:03:33 Ideological Opposition (Rav Moshe Stern): While agreeing semantically that a word can have multiple meanings, Rav Stern (Debrecener Rav) argued against using "Chashmal" for electricity precisely because it was introduced by Maskilim/Zionists and carried that ideological association. He preferred "electric."
1:04:52 Kabbalistic Viewpoint: Contemporary Kabbalist Rav Yitzchak Fish suggests that, according to Kabbalah, "Chashmal" might indeed have a deeper connection to the concept of electricity, as some sources link the Chashmal of Ezekiel's vision to phenomena like thunder and lightning.
1:06:04 Concluding Thoughts from Audience: An audience member noted that electrical arcs are often blue, tying back to the interpretation of Chashmal as a blue fire. Another suggested "Chashmal" could elevate the understanding of electricity.