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Conservative rabbis endorse use of electric cars on Shabbat, but divisions over driving remain
(JTA) — When rabbis from the Conservative movement got together to decide whether it is permissible to drive electric cars on Shabbat, their conclusion might have been obvious.
After all, the Conservative movement famously adopted an opinion in 1950 saying that driving to synagogue on Shabbat is acceptable for Jews who have no other way to get there. And in 2012, the movement adopted an opinion saying that the use of electricity in activities that are permitted on Shabbat is acceptable according to Jewish law or halacha.
And yet the ultimate vote to permit the use of electric cars on Shabbat was deeply divided, with just 10 members of the movement’s 25-rabbi Committee on Jewish Law and Standards voting in favor and six voting against. Five rabbis abstained from voting. (All 25 rabbis need not attend a vote; six or more votes are needed to approve a paper.)
What’s more, the committee adopted a second, competing opinion, known as a responsum, outright rejecting the use of electric cars on Shabbat — by a very similar margin.
Two rabbis, including one of the committee’s co-chairs, voted for both papers, even though the responsa came to different conclusions.
“Both of these responsa articulate the preference for walking to and from the synagogue on Shabbat, and the more of us Jews who can do that, the better, not only for halakhic reasons, but also for creating a close-knit community on Shabbat,” Rabbi Elliot Dorff wrote to explain why he voted for both positions. “That said, Jewish law must be applied to the realities that Jews face.”
It’s not unusual for the committee, whose rulings guide the movement’s rabbis, to adopt competing opinions, as it did, for example, when ruling in 2006 on inclusion for gay and lesbian Jews.
The groundwork for the split rulings, published on Wednesday, was laid in a footnote to the 2012 ruling on electricity. “Those who accept the 1950 CJLS minority position permitting people to drive to synagogue in a gas powered car would be justified extending this permission to electric cars,” the opinion’s author, Rabbi Danny Nevins, wrote — implying that at least some in the movement rejected the 1950 decision.
Before the 1950 responsum, Orthodox and Conservative groups agreed that driving was prohibited on Shabbat, citing halacha, or Jewish law, that forbids a host of activities on the day of rest, including lighting a fire and traveling a long distance from one’s home. The 1950 responsum was a landmark in American Judaism because it effectively sanctioned the choices of many Jews who had moved to suburbs where walking to synagogue was all but impossible. In fact, the responsum did not say that driving to synagogue was halachically sound, only that it was a concession worth making to facilitate the public and communal observance of Shabbat.
Nearly 75 years later, the leniency reflects the practices of most Conservative congregants in the United States, but Conservative rabbis and institutions largely have not accepted it. The Jewish Theological Seminary, the movement’s flagship seminary, bars rabbinical students from traveling by car on Shabbat, for example, and the Conservative movement in Israel rejected the position fully.
The challenges to the use of cars on Shabbat according to Jewish law are extensive: One might travel beyond the borders of one’s community, for example, or be tempted to perform repairs, both prohibited on Shabbat. But the biggest obstacle for the cars that most American Jews were driving in 1950 and today is that gas-combustion engines create fire in the course of ignition.
The rise of the electric car offers a widely accessible way to drive without creating fire. Concerns about driving too far or needing repairs still apply, write the authors of the paper making the case for electric cars on Shabbat, but by sticking close to home and driving only for Shabbat-related reasons, Jews can use electric cars without violating Shabbat.
That paper was written by two rabbis with recent experience in U.S. pulpits, David Fine of Temple Israel in Ridgewood, New Jersey, and Barry Leff, who divides his time between Israel and the United States and recently completed an interim stint at a synagogue in Birmingham, Alabama.
“For those who drive to the synagogue on Shabbat, driving an all-electric car is preferable to driving a conventional car,” they write. But they add, “When possible, we encourage walking or riding a bicycle as they are at a slower pace and more conducive to the spirit of Shabbat.” (Looking ahead, they also note that self-driving cars are permitted, saying, “The more that can be taken out of direct human hands, the more the spirit of Shabbat is constructed and preserved. If the technology and capability of an autonomous driving car is available and safe and able to transport one to synagogue, then all the better.”)
The paper rejecting driving on Shabbat altogether was written by two rabbis who do not work in synagogues: Marcus Mordecai Schwartz, who heads the study center at JTS, and Chaim Weiner, the head of Masorti Europe, the movement’s network of European congregations. They say they wanted to make sure that Conservative Jews who hold more traditional views about Jewish law — and who never accepted the 1950 ruling on Shabbat driving — could see their values in the movement’s legal literature.
“Some may think that we are attempting to exclude the less strictly-observant members of our communities,” they write. “Nothing could be further from our aim.”
Practically speaking, the impact of the legal opinions about electric cars is limited. Conservative congregants mostly drive to synagogue when they go — though the number of Jews affiliating with those synagogues is down sharply in recent decades, according to survey data. Few rely on the movement’s legal rulings to guide their daily activities.
But the rulings are influential among the movement’s rabbinic corps. And they can offer broad and needed messages, according to Rabbi Pamela Barmash, a professor at Washington University in St. Louis who chairs the CJLS with Dorff.
Barmash voted for the anti-driving opinion and abstained from voting on the one permitting electric cars on Shabbat. She said she wanted both positions to be available to Conservative Jews who are thinking about how to observe Shabbat.
“What is inspiring this is to emphasize the centrality of Shabbat to our lives as Jews, to our synagogue communities, and our personal relationships with God,” she said. “Restoring Shabbat and emphasizing Shabbat as so central is all the more urgent in the 21st century.”
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The post Conservative rabbis endorse use of electric cars on Shabbat, but divisions over driving remain appeared first on Jewish Telegraphic Agency.
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United Nations ‘Condemns’ Israel for Responding to Houthi Attacks, Decries ‘Escalation’ of Violence
United Nations Secretary General Antonio Guterres speaks to members of the Security Council during a meeting to address the situation in the Middle East, including the Palestinian question, at UN headquarters in New York City, New York, US, April 18, 2024. Photo: REUTERS/Eduardo Munoz
In its latest salvo against the Jewish state, the United Nations (UN) condemned Israel for executing retaliatory strikes against the Houthi terror group in Yemen.
“The Secretary-General condemns escalation between Yemen and Israel,” Stéphanie Tremblay, a UN spokesperson, said in Thursday statements on behalf of UN Secretary General António Guterres.
“The Secretary-General is gravely concerned about intensified escalation in Yemen and Israel. Israeli airstrikes today on Sana’a International Airport, the Red Sea ports and power stations in Yemen are especially alarming. The airstrikes reportedly resulted in numerous casualties including at least three killed and dozens more injured” Tremblay added.
On Thursday, Israel launched a barrage of missile attacks on Houthi bases in Yemen, provoking international outrage. Israel targeted a major airport in Sanaa and ports in Hodeida, Al-Salif and Ras Qantib, and power stations, locations the Jewish state claims were used by the terror group to sneak in both Iranian weapons and high-ranking Iranian officials.
On Friday, the Houthis claimed responsibility for an airstrike aimed at Ben Gurion airport, claiming that the attacks were carried out in retaliation against Israel’s targeting of Sana’a International airport.
The Israeli strikes followed days of Houthi missile and drone launches towards the Jewish state’s airspace. The Houthis have repeatedly attacked the Jewish state in the year following the Oct. 7 slaughters in Israel. Officials associated with terrorist organization claims that it will continue to attack Israel until the so-called “genocide” in Gaza ceases.
In reference to the strikes, Israeli Prime Minister Benjamin Netanyahu said “the Houthis, too, will learn what Hamas and Hezbollah and Assad’s regime and others learned.”
Israeli officials have long accused the UN of having a bias against the Jewish state. Last year, the UN General Assembly condemned Israel twice as often as it did all other countries. Meanwhile, of all the country-specific resolutions passed by the UNHRC, nearly half have condemned Israel, a seemingly disproportionate focus on the lone democracy in the Middle East.
Weeks following the Oct. 7 attacks by Hamas on Israel, the UN adopted a resolution calling for a “ceasefire” between Israel and the terrorist group. The UN failed to pass a measure condemning the Hamas atrocities of Oct. 7.
In June, the UN put Israel on its so-called “list of shame” of countries that kill children in armed conflict. Israel is considered to be the only democracy on the list.
The post United Nations ‘Condemns’ Israel for Responding to Houthi Attacks, Decries ‘Escalation’ of Violence first appeared on Algemeiner.com.
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Israeli Jets Attack Syria-Lebanon Border Crossings to Stop Arms Amuggling
Smoke billows after an Israeli Air Force air strike in southern Lebanon village, amid cross-border hostilities between Hezbollah and Israel, as seen from northern Israel, Oct. 3, 2024. Photo: REUTERS/Jim Urquhar
Israeli jets struck seven crossing points along the Syria-Lebanon border on Friday, aiming to cut the flow of weapons to the Iranian-backed Hezbollah group in southern Lebanon.
Israeli troops also seized a truck mounted with a 40-barrel rocket launcher in southern Lebanon, part of a haul from various areas that included explosives, rocket-propelled grenade launchers and AK-47 automatic rifles, the military said.
The commander of the Israeli Air Force, Major General Tomer Bar, said Hezbollah was trying to smuggle weapons into Lebanon to test Israel’s ability to stop them.
“This must not be tolerated,” he said in a statement.
Under the terms of a Nov. 27 ceasefire agreement, Israel is supposed to withdraw its troops from southern Lebanon in phases while unauthorised Hezbollah military facilities south of the Litani River are to be dismantled.
However, each side has accused the other of violating the agreement, intended to end more than a year of fighting that began with Hezbollah missile strikes on Israel in the aftermath of the Hamas-led attack of Oct. 7, 2023, from Gaza.
On Thursday, the United Nations peacekeeping force in Lebanon called for Israeli forces to withdraw, citing what it said were repeated violations of the deal.
Israel, which destroyed large parts of Hezbollah’s missile stocks during weeks of operations in southern Lebanon, has said it will not permit weapons to be smuggled to Hezbollah through Syria.
Israel has also conducted attacks against the Iranian-backed Houthi movement in Yemen in recent days and pledged to continue its campaign against Iranian-backed militant groups across the region.
The post Israeli Jets Attack Syria-Lebanon Border Crossings to Stop Arms Amuggling first appeared on Algemeiner.com.
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Mila Kunis Says Husband Ashton Kutcher And Their Children Helped Her Embrace Judaism: ‘I Fell in Love With My Religion’
Ashton Kutcher and Mila Kunis at the 9th Annual Breakthrough Prize Ceremony at the Academy Museum of Motion Pictures in Los Angeles, California, on April 16, 2023. Photo: Cover Media via Reuters Connect
Actress Mila Kunis began embracing and feeling proud of her Jewish heritage when she met her husband, actor Ashton Kutcher, and even more so after having children, she told Israeli activist and author Noa Tishby this week.
“For me, it happened when I met my husband,” the “Goodrich” star, 41, said of her former “That ’70s Show” costar, 46, who she has been married to since 2015.
Although Kutcher is not Jewish, he was a follower of Kabbalah and was frequently photographed visiting the Kabbalah Centre in Los Angeles when he was married to actress Demi Moore from 2005-2013. Their wedding was also reportedly officiated by a Kabbalah Centre teacher. It remains unclear if he continues to follow Kabbalah. Nevertheless, Kunis joked that Kutcher is Jewish “by choice,” not by lineage, and that his interest in Judaism sparked Kunis to reconnect with her Jewish roots.
“I fell in love with my religion because he explained it to me,” said Kunis, who voices Meg Griffin on the Fox animated series “Family Guy.”
Kunis made the comments while joining Tishby to light candles on Thursday for the second night of Hanukkah. The two joined forces as part of Tishby’s “#BringOnTheLight campaign,” which is an eight-part video series on YouTube dedicated to spreading the message of Jewish resilience, pride and unity throughout the Jewish holiday.
Kunis and Kutcher together have two children — daughter Wyatt, 10, and son Dimitri, 8. The actress was born in Chernivtsi, Ukraine, and moved to the United States at the age of eight. She told Tishby that she did not adhere to any Jewish traditions while growing up. “I always knew I was Jewish but I was told to never talk about,” she said. “I think because I was in a country that didn’t allow for religion.” The “Bad Moms” star added that her children also helped her tap into the religious side of Judaism.
“I was raised culturally Jewish. So for me, it’s a culture,” she said. “And as I had kids, and my kids very much identity with the religion aspect of it, I was like, ‘Oh, I guess we’re doing Shabbat and the candles. And there are so many beautiful traditions.”
“I never lit Hanukkah candles until I had kids,” she further noted.
When Kunis lit the menorah with Tishby for the second night of Hanukkah, they called Kutcher for some help. Both women were unsure if they needed to light the candles from left to right or from right to left, and asked Kutcher for guidance.
Kunis also talked about being raised with a lot of Jewish guilt and superstition. Listing another things that are culturally Jewish about her, she shared, “I have a fear of not having enough food and my fear of somebody being hungry. The worst thing my kids can say to me is, ‘I’m hungry.’”
“Food fixes everything. You’re tired, eat some food. You’re cranky, eat some food,” she joked. “A health person would say, ‘This is unhealthy and you’re doing something wrong.’ And I understand. I’m working on it. But it’s just something that is embedded in me.”
The post Mila Kunis Says Husband Ashton Kutcher And Their Children Helped Her Embrace Judaism: ‘I Fell in Love With My Religion’ first appeared on Algemeiner.com.
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