Driving on Shabbat
According to
For example, the vehicle's
However, many non-Orthodox Jews have taken differing views on the matter, finding various reasons to permit and justify at least some driving on Shabbat, either solely for synagogue attendance or for other personal reasons as well. Ignoring Orthodox Jewish law, some feel that driving involves less effort than walking, while others feel that those who live too far from a synagogue would be cut off from religious life altogether if they do not drive to reach the synagogue, and the benefits outweigh full Shabbat observance.[5] Other sources reject any defense of driving during Shabbat, arguing that to reject the prohibition would be a rejection of a God-given commandment.
According to both Orthodox and non-Orthodox Jews, driving on Shabbat is permitted (and required) when necessary to save a human life (pikuach nefesh).
Views
Orthodox
Orthodoxy generally prohibits driving during Shabbat under all circumstances except for a life-threatening emergency.
Orthodox Jews have never challenged prohibitions against driving on Shabbat, but rather have striven to make any accommodations necessary to avoid this activity, including living within walking distance of a synagogue and other places where they wish to visit regularly during Shabbat, walking long distances when the need arises, and staying at home throughout Shabbat when this is not possible. Those who are travelling away from their hometown will attempt to find a hotel or other accommodations within a practical walk of their Shabbat needs.
While riding an animal, the primary ancient form of transportation, during Shabbat is rabbinically prohibited, the operation of an automobile is considered a direct violation of Torah law due to the burning of fuel, among other issues. Additionally, those who do drive frequently travel greater distances than those who walk, thereby leaving the boundaries of the local
Orthodox Jews do not view the use of the automobile in order to fulfill the
Certain professionals who perform life-saving duties, such as physicians, may be permitted to drive during Shabbat to their place of employment in order to perform these duties, and may be permitted to drive home following the completion of their work. A non-professional who drives to a hospital during an emergency is not permitted to drive home, once the emergency situation has been stabilized. Parking and turning off the vehicle may not be permitted under these circumstances either, although moving the car out of the emergency lane is viewed with more leniency.
In practice, though truly Orthodox Jews generally do not drive during the Sabbath, some Jews use their vehicles to reach Orthodox synagogues for services. Some
Conservative
The
The Conservative movement made the decision to permit driving to synagogue based on the changes in the way people were living. Since most people in the modern world live too far from a synagogue to walk, few Jews would possibly be able to attend synagogue without driving, which they believe could lead to the collapse of Jewish observance.[9]
There are some within the Conservative movement, however, who frown upon the Conservative practice of driving during Shabbat on the basis that other Jewish laws are typically broken when driving takes place. These include the handling of one's wallet or purse (a
During the 1990s, the Conservative-affiliated Masorti Movement in Israel took the stricter view and banned all driving on Shabbat on the basis that no one in Israel works on Shabbat, and that it is possible to pray at home simply by opening a siddur.
More importantly, aside from all the 'minor' transgressions above, according to many authorities, one is actually transgressing the biblical decree not to ignite a fire on Shabbat.
Reform
Reform Judaism, which does not consider halakha binding, has long permitted driving during Shabbat.[11] Most members of Reform congregations drive to services, as well as to other Shabbat activities.
One rationale permitting driving on Shabbat is that in society where cars are common, it is more 'restful' to drive to observe a positive mitzvah (attending Shabbat services).[12]
Riding in a vehicle
While the operation of a motor vehicle clearly violates Shabbat laws, another question is if it is permissible to ride as a passenger in a vehicle driven by a gentile during Shabbat.
Some Orthodox rabbis have ruled that besides the appearance being given, since a passenger being present in a vehicle may cause the vehicle to require additional fuel versus the absence of that passenger, this practice is generally not permitted. It may be permissible, however, if a Jew has a medical reason that is short of life-threatening, for the passenger to be transported in a vehicle.[13]
Some Orthodox rabbis believe that riding in a pre-programmed self-driving car may be halachically permissible, but may be against the spirit of the law.[14]
Special situations
Life-threatening emergencies
In the event of a life-threatening emergency, all of the laws of Shabbat, including those related to driving, are suspended.
Medical emergencies
When it is necessary to drive someone to the hospital, the driver must put the car in '
Visiting others in hospital
If a close relative is taken by ambulance to the hospital on Shabbat, it may be permissible to accompany that relative. If the relative is not coherent, others may be required to provide authorization for life-saving treatment, and the mere presence of visitors can have a salutary effect on patients.
Labor
Security
When there is a threat on human life from belligerent foes, driving is permitted. Therefore, police, army, and other security personnel are permitted to drive.[citation needed] It is common in Israel that observant Jews that otherwise abide by the prohibition of driving, drive while in the army or when patrolling their town as a volunteer Civil Guard.[citation needed]
Non-life-threatening health problems
When a medical issue occurs that is not considered life-threatening, but is of discomfort to a person, or may endanger one's limb, it is acceptable to ask a gentile if available to drive the patient to a hospital or physician.[18]
Fertility treatment
Some rabbinical authorities have ruled that in the event that a couple is undergoing treatment for infertility and has the need to receive a treatment during Shabbat that cannot otherwise be avoided, transportation provided by a gentile can be arranged prior to Shabbat, in which the gentile opens and closes the doors of the car for the Jew. All arrangements must be made in advance.[19]
In Israel
In Israel, streets in some
See also
References
- ^ Neulander, Arthur. "The Use of Electricity on the Sabbath." Proceedings of the Rabbinical Assembly 14 (1950) 165–171.
- ^ Adler, Morris; Agus, Jacob; and Friedman, Theodore. "Responsum on the Sabbath." Proceedings of the Rabbinical Assembly 14 (1950), 112–137.
- ^ Klein, Isaac. A Guide to Jewish Religious Practice. The Jewish Theological Seminary of America: New York, 1979.
- ^ Rabbi Mendy Hecht. "How far am I allowed to walk on Shabbat?". Rabbis Answer Torah Questions 24/6.
- ^ Jane Golub & Joel Lurie Grishaver. Zot Ha-Torah. p. 99.
- ISBN 0-465-0863-22.
- ^ Responsum on the Sabbath Archived 20 May 2012 at the Wayback Machine Retrieved 5 September 2012.
- ^ Revelation and the God of Israel By Norbert M. Samuelson
- ISBN 978-0-521-81202-3. Retrieved 26 May 2011.
- ^ Slow Motion: Stories About Walking By Andie Miller
- ISBN 978-0-19-516536-4. Retrieved 26 May 2011.
- ^ Explaining Reform Judaism By Eugene B. Borowitz, Naomi Patz
- ISBN 0-87068-450-7, pages 140-41
- ^ Casey, Nikki (2 November 2017). "Will Self-Driving Cars Mean The End of Shabbat As We Know It?". The Forward. Retrieved 21 December 2020.
- ^ Baltimore Eruv List 2007-2008, page 149
- ^ a b Jonathan Wiesen, Driving Home on Friday for the Observant Physician: Toward a New Mindset: "R. Feinstein’s predominant belief is that one is not allowed a return journey home if the individual departs for the mission assuming that it will take a long time. If, however, it is the type of trip which is typically of a short duration, then one may return home even if it involves the violation of biblical prohibitions. If we were to prevent individuals in the latter case from returning home, that may cause them to be hesitant to attend to such situations in the future."
- ^ Baltimore Eruv List 2007-2008, page 150
- ^ Baltimore Eruv List 2007-2008, page 147
- ^ IVF on Shabbat – Nishmat Women's Online Information Center Archived 26 October 2007 at the Wayback Machine
- ISBN 978-0-7391-1485-8. Retrieved 26 May 2011.
- ISBN 978-0-8091-3960-6. Retrieved 26 May 2011.
- ^ a b Settings of Silver: An Introduction to Judaism By Stephen M. Wylen
- ^ The Rough Guide to Jerusalem By Daniel Jacobs
- ^ Israel's Higher Law: Religion And Liberal Democracy in the Jewish State By Steven V. Mazie