Driving on Shabbat

According to Jewish law, the operation of a motor vehicle constitutes multiple violations of the prohibited activities on Shabbat. Though Jewish law is based on texts that existed long before the existence of the automobile, various writings prohibit during Shabbat the actions that take place as a result of driving. The Torah thus prohibits driving on the basis that a labor is being performed by the act of operating a motor vehicle. The vehicle's ignition creates a spark, which violates a specific Torah injunction, one of the only 39 prohibited activities on Shabbat that is mentioned explicitly in the Torah. Isaiah 58:13-14 speaks out against travel during Shabbat. Modern vehicles also have many other electrical components, such as lights, that are continually turned on and off. Besides, the laws of Shabbat place limits on the distance on may travel beyond the city/town where one is spending Shabbat, regardless of the method of transportation.

In spite of these laws, Jews of varying backgrounds have taken differing views on the matter, either finding various interpretations to permit and justify at least some driving on Shabbat, either solely for synagogue attendance or for other personal reasons as well, or else by disregarding the Jewish laws altogether. In Israel, approximately 80% of Jews drive on Shabbat.

Views

Orthodox

The Orthodox movement 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 strived 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 rabbincally 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 eruv and violating those Shabbat laws pertaining to traveling beyond the "boundary distance" (tehum) and transferring between a public and private domain (hotza'ah).

Orthodox Jews do not view the use of the automobile in order to fulfill the mitzvah of attending synagogue as acceptable. In Orthodox Judaism, blatantly committing a sin in order to fulfill a mitzvah other than saving a human life is not an accepted practice, and if one cannot reach a synagogue by walking, it is preferable to pray at home. In particular, Orthodox Judaism frowns upon those who purchase a home too far to walk to a synagogue, then state they can only reach the synagogue by car, or those who live within a practical walk to a synagogue, but prefer attendance at one that can only be reached by car from their home, though a minority of Orthodox rabbis have viewed that Yoma 86c, which states "Desecrate one Sabbath so that you may be able to observe more Sabbaths" may be justification for driving during Shabbat in order to prevent assimilation.

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, but are not permitted to drive home following the completion of their work. Additionally, anyone 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 Modern Orthodox synagogues have a large number of congregants who drive to their services. While some of these facilities allow congregants to park in their own lots, others will close off their parking and require those who drive to park elsewhere.

Conservative

The Conservative Movement examined the issue of driving on Shabbat during the 1950s and decided to allow limited use of the automobile strictly for the purpose of attending synagogue services. In accordance with these rulings, driving is not permitted for any other reasons, including attendance at a social function at the synagogue that has no prayer involved (such as a Bar or Bat Mitzvah reception), as doing so is viewed as serving man and not G-d. Nevertheless, many Conservative Jews take this leniency further to allow driving for almost any reason they wish. Some Conservative Jews who follow a more stringent practice will refrain from driving at all during Shabbat, or will reserve driving for rare occasions for which they find it unavoidable.

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.

There are some, 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 one's wallet or purse (a muktzah item), since it contains one's driver's license; the purchase of gasoline, a business transaction; and the distance of travel, which usually extends outside the boundaries of an eruv.

During the 1990s, the 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.

Reform

Reform Judaism, which traditionally follows little if any halakha, generally does not prohibit driving during Shabbat. Most members of Reform temples reach services by automobile, and consider driving for any other reason acceptable, such as running errands or enjoying various forms of entertainment. Additionally, the Reform movement permits use of electronic equipement in the vehicle, such as the radio.

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. However, it may be permissible if a Jew has a medical reason to be transported in a vehicle

Special situations

Life-threatening emergencies

In the event of a life-threatening emergency, all of the laws of Shabbat (including the prohibition of driving) are suspended.

Medical Emergencies

When it is necessary to drive someone to the hospital, the driver must put the car in park, leave the engine running, and leave the door open, since closing the door will cause the dome light to turn off. A gentile should then be asked to park the car. Rabbi Moshe Feinstein is famous for allowing someone in this position to drive home, even though there is no medical reason to drive home, so that someone who is in need of medical treatment will not forgo that treatment because they would be stuck at the hospital until the end of Shabbat.

Labor

Labor is considered a life-threatening emergency, thereby permitted driving during Shabbat. If a woman is transported to the hospital as a result of false labor, and then sent home, she must be driven home by a gentile.

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. It is common in Israel that observant Jews who abide by the prohibition of driving drive while in the army or as part of the security watch on their town.

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

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.

See also

• Electricity on Shabbat
• Shemirat Shabbat Kehilchatah