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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.”


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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Iran Says Eight Arrested for Suspected Links to Israel’s Mossad Spy Agency

The Mossad recruitment ad. Photo: Screenshot.

Iran’s Revolutionary Guards said on Saturday they had arrested eight people suspected of trying to transmit the coordinates of sensitive sites and details about senior military figures to Israel’s Mossad, Iranian state media reported.

They are accused of having provided the information to the Mossad spy agency during Israel’s air war on Iran in June, when it attacked Iranian nuclear facilities and killed top military commanders as well as civilians in the worst blow to the Islamic Republic since the 1980s war with Iraq.

Iran retaliated with barrages of missiles on Israeli military sites, infrastructure and cities. The United States entered the war on June 22 with strikes on Iranian nuclear facilities.

A Guards statement alleged that the suspects had received specialized training from Mossad via online platforms. It said they were apprehended in northeastern Iran before carrying out their plans, and that materials for making launchers, bombs, explosives and booby traps had been seized.

State media reported earlier this month that Iranian police had arrested as many as 21,000 “suspects” during the 12-day war with Israel, though they did not say what these people had been suspected of doing.

Security forces conducted a campaign of widespread arrests and also stepped up their street presence during the brief war that ended in a US-brokered ceasefire.

Iran has executed at least eight people in recent months, including nuclear scientist Rouzbeh Vadi, hanged on August 9 for passing information to Israel about another scientist killed in Israeli airstrikes.

Human rights groups say Iran uses espionage charges and fast-tracked executions as tools for broader political repression.

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Body of Idan Shtivi, Murdered on Oct. 7, Retrieved from Gaza in Special IDF Operation

Idan Shtivi. Photo: Courtesy of the family

i24 NewsThe body of Idan Shtivi, a 28-year-old murdered by Palestinian jihadists at the Nova music festival on October 7, 2023, was recovered in a joint operation by the IDF and Shin Bet in central Gaza, it was cleared for publication on Saturday.

Shtivi’s remains were returned to Israel alongside the body of Ilan Weiss, another hostage killed during the October 7 massacre.

“Idan Shtivi was abducted from the Tel Gama area and brutally murdered by Hamas terrorists after acting to rescue and evacuate others from the Nova music festival on October 7th, 2023. He was 28 years old at the time of his death,” read an IDF press release.

“Following an identification process conducted at the National Center for Forensic Medicine, along with the Israel Police and the Military Rabbinate, the Hostages and Missing Persons Headquarters notified his family.”

Prime Minister Benjamin Netanyahu said Shviti “was a gifted student of sustainability and governance, and a courageous individual” who acted heroically on October 7, helping others flee.

“He was killed in the process and his body was abducted to Gaza by Hamas. My wife and I send our heartfelt condolences to the Shtivi family. So far, 207 hostages have been returned, 148 of them alive. We will continue to act tirelessly and decisively to bring back all our hostages—living and deceased.”

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Woman Stabbed at Ottawa Grocery Store in Latest Antisemitic Attack

A social media post by the alleged attacker, Joseph Rooke of Cornwall, Ontario. Photo: Screenshot via i24

i24 NewsThe stabbing of a Jewish woman at an Ottawa grocery by a man with a long history of antisemitic posts on social media, the latest antisemitic hate crime in Canada, sparked outrage and prompted condemnation from officials including the prime minister.

Both the victim and the attacker are in their 70s. The woman is reportedly in serious condition.

The suspect was identified as Joseph Rooke, who has authored a series of lengthy rambling screeds on social media, ranting against Israel and Jews.

“Judaism is the world’s oldest cult,” he writes in one post, going on to say “over time jews have become insidious in governments, businesses, media conglomerates, and educational institutions in order to do what they do better than anyone else. Jews are the world’s masters of propaganda, gaslighting, demonization, demagoguery, and outright lying. Using their collective wealth they have become masters of reprisal.”

“I am under no obligation whatsoever, legal, moral, or otherwise, to like jews and I do not. If that means I meet the jewish definition of an anti-semite, so be it.”

Canada has seen a steep spike in antisemitic attacks over the past two years, including a recent incident in Montreal where a Hasidic Jew was beaten in front on his children.

After Prime Minister Mark Carney condemned the incident, many, including former Israel’s ambassador the US Michael Oren, pointed out that Carney’s rhetoric and policies contribute to the increasing insecurity of Canada’s Jewish community through uncritical embrace of outrageous and easily disprovable allegations that Israel and its supporters were guilty of the worst crimes against humanity.

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