Driving on Shabbat
According to halakah, the operation of a motor vehicle constitutes multiple violations of the prohibited activities on Shabbat. Though Jewish law is based on texts that were written 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 combusts fuel, which is considered to violate one of the 39 prohibited activities on Shabbat, as well as creating a spark, which is likewise in violation of a related rabbinic prohibition. Isaiah 58:13–14 condemns travel during Shabbat Modern vehicles also have many other electrical components, such as lights, that are continually turned on and off during the course of a vehicle's operation, often without the driver's awareness. Besides, the laws of Shabbat place limits on the distance one may travel beyond the city/town where one is spending Shabbat, regardless of the method of transportation.
However, Jews of varying non-orthodox 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, disregarding the Jewish biblical and rabbinical laws altogether.
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. Other sources reject any defense of driving during Shabbat, arguing that to reject the prohibition would be a rejection of a God-given commandment.
In Israel, some Haredi neighborhoods are barricaded on Shabbat to prevent driving. In Mea Shearim, residents have been known to throw stones at those driving through their neighborhoods on Shabbat. In Jerusalem and some other Israeli cities with large Orthodox populations, public buses do not operate during Shabbat. Part of the population in Israel view it as sinful to drive on Shabbat and are annoyed by those who drive through their neighborhoods on Shabbat.
Views
Orthodox
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 eruv and violating those Shabbat laws pertaining to traveling beyond the "boundary distance" and transferring between a public and private domain.
Orthodox Jews do not view the use of the automobile in order to fulfill the mitzvah of attending synagogue as acceptable. In Orthodox Judaism, committing a sin in order to fulfill a mitzvah other than saving a human life is not considered Halachically acceptable, 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.
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 Modern Orthodox synagogues have a large number of non-Orthoprax 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.
In Israel, streets in some Haredi neighborhoods are closed off during Shabbat in order to prevent non-Shabbat-observers from driving.
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. The need to reexamine the ruling came in response to demographic shifts, as many Jews were moving into suburban communities and no longer in walking distance of their synagogues. 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, as doing so is viewed as serving man and not God. 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 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, 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 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
, which does not consider halakha binding, has long permitted driving during Shabbat. 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.
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 that is short of life-threatening.