CCAR RESPONSA
Communal Work on Shabbat
5753.22
She’elah
Clearly, a Reform congregation would ordinarily encourage its members to help construct a needed
facility for the poor in the community. But if this mitzvah were to be performed on Shabbat, would it be a
violation of Torah law and therefore be wrong in the Reform view? Or could this activity on Shabbat be
considered life saving(piku’ach nefesh) and reflect the true spirit of Judaism and its concern for
the underprivileged, and therefore be permissible? (Rabbi Leo E. Turitz, Laguna Hills, CA)
Teshuvah
The very same question was submitted to Responsa Committee in 1986 and answered by R. Walter Jacob.1
A copy of his teshuvah is enclosed.
We see no reason why we would override this decision; on the contrary, it is as badly needed today as it
was then. We would add a few additional observations.
1. We commend those who care for the underprivileged and are prepared to do something about it. Reform
Judaism has emphasized this concern as a vital aspect of our religious obligations. At the same time, Shabbat
observance remains for us a vital part of our Jewish existence, however much it has been neglected.2
2. We therefore have two mitzvot at odds with each other. Which shall be given preference? The
answer is not hard to fathom: The construction can be done on any day, Shabbat cannot be moved. The old principle
comes also into play, that generally we do not perform a true mitzvah if it is done by transgressing another
command.3
3. The one exception is piku’ach nefesh. If saving of a human life is at stake, then Shabbat laws
may be overlooked. Is that the case here? Surely not; there is no indication that immediate action on Shabbat is
necessary, lest there be loss of life.
4. We suspect that the congregation’s members did not contemplate doing the work on Sunday, because this
might offend Christian sensibilities. But would no Jewish sensibilities be offended? The very she’elah
reveals that, by some at least, the action was considered troublesome.
5. We are certain that those who are ready to participate think that they are doing the right and religious
thing, and we suspect none of them observes Shabbat as a day of rest in the accepted way. But as partners in this
activity they perform the labor not as private persons; they act under the auspices of the synagogue. Jews may eat
pork privately and find it both delectable and religiously acceptable, but the synagogue will refuse to serve it to
them.
6. If no other day can be arranged for the building, then let the members contribute in some other manner.
By doing so they will increase Gentile respect for exhibiting faithfulness to their religious tradition.
7. There is an opportunity for the Rabbi to study these teshuvot with the members and to explore
how the sanctity of Shabbat may be strengthened in their lives. This presents an excellent opportunity for
talmud torah and its application.4
Notes
- Contemporary American Reform Responsa (1987), # 176, p.265 f.
- See Gates of Shabbat , ed. Mark D. Shapiro (1991), pp.vii and passim.
- See our responsum 5755.1, “Delayed Milah on Shabbat,” p. .
- We were informed later on that the congregation acted in the spirit of our teshuvah.
If needed, please consult Abbreviations used in CCAR Responsa.