4555 —נסיעה באניות ישראליות בשבת, ניתוח הלכתי והדרכה

B"H, 23 Tammuz, 5716.

New York.

Shalom u'Vrachah!

Shalom and many blessings!

Following the telegrams I sent to your esteemed rabbinic authority, after asking forgiveness for sending them urgently—since the question was pressing and several men and women among G‑d-fearing Jews were confused because they were told there was a clear permit from the Chief Rabbinate to travel on these Israeli ships, and they were about to depart just a few days later on that holy Shabbat eve. Since some of them also turned to me with this question and I told them—based on what follows—that it is clear to me that it is impossible that the Chief Rabbinate permitted such travel, and to be certain I would telegram them to clarify the matter, I was compelled to send those telegrams. It is understood how great my spiritual satisfaction was upon receiving your telegram stating that this was not true and no such permit had been given by you.

Since this matter has come before me, I will now present some points upon which my opinion is based as stated in my telegrams. I will not bring sources here since they are surely unnecessary for someone like yourself and are well known.

The above question is not of the type discussed in Shulchan Aruch or by earlier or later authorities regarding whether it is permitted for an individual to travel on a ship (or caravan), etc. In our current situation—the question concerns the ship itself: whether it may be operated so that it travels even on Shabbat or whether this is forbidden. In other words, the ruling primarily concerns the ship owners: are they permitted to schedule departures so that the ship's engines run and it continues traveling even on Shabbat? Or must they arrange schedules so that travel stops on Shabbat—either by docking at port or stopping at sea?

Accordingly, all previous discussions in early and later authorities about traveling by ship do not apply here. What must be discussed in our case is whether operating the engines and running the ship on Shabbat involves prohibition; if so, whether there is an issue of pikuach nefesh (danger to life); and finally, if "better they err unknowingly" applies (which only applies when people do not ask if something is permitted or forbidden—if they ask, this principle does not apply).

Regarding the first point: anyone with even basic knowledge of how ships operate knows without doubt that there are Torah prohibitions involved—such as kindling fire (mav'ir), cooking (mevashel), etc.—just from operating the engines themselves. Additionally, there are many other prohibitions connected with standard procedures and regulations of shipping companies and transportation laws in general: frequently throughout each day details about the ship's journey are measured and recorded in special logs; telegrams are sent and received regarding various matters related to navigation; course adjustments are made; etc. It should also be noted that some of these involve lighting or extinguishing electric lights.

I have heard a most bizarre rumor—though apparently due to lack of expertise some people accept it—that modern ships operate automatically. While this has some basis in theory (the machines can run automatically for a time), in reality several times each day maintenance is required: lubrication with oil or grease, adjustments or recalibrations (between which periods the machines may run automatically), as well as changes in operation according to various technical needs both internal and external—which cannot be detailed here. These adjustments also involve Torah-level prohibitions as any mechanic knows.

Anyone who claims one can set up all machines before Shabbat so they will run automatically for all of Shabbat without any need for adjustment displays extreme ignorance from a technical perspective. (While theoretically one could design a ship capable of running automatically indefinitely—not just one day—it will still take years before such technology exists.)

Regarding the second point above—whether there is any danger to life or even doubt thereof if ships stop completely during Shabbat either at port or at sea—it is obvious there is no room for concern when docked at port; nor is there any real concern even when anchored at sea—not only under normal conditions but even under unusual storms—because saving a ship from an unusual storm depends mainly on its construction rather than engine operation; only rarely does escape require running from a storm. Furthermore—and most importantly—nowadays warnings about approaching storms arrive many hours before their arrival at any given location, leaving ample time to restart engines if needed after having been shut down for Shabbat.

Another claim—which makes no more sense than the previous rumor—is that stopping a ship at sea increases risk of collision more than if it keeps moving. This contradicts common sense: a moving ship (especially modern fast ships) cannot easily change course or stop suddenly if another vessel approaches unexpectedly; whereas when stationary it poses less risk. Moreover, such collisions are rare due to modern protocols where ships send telegraphic notifications along their route precisely to prevent collisions; these notifications together with signal lights prevent accidents much more effectively than continued movement does.

In truth none of this should require lengthy explanation—I only write at length because I was surprised to hear two contradictory types of "permitters": one says no human intervention is needed since everything runs automatically all day; another says exactly the opposite—that constant supervision by humans is required due to danger if machines aren't operated—and thus it's dangerous...to stop at sea! (Even according to them it's unclear why docking isn't possible since there are many ports along routes between here and Europe.)

I emphasize this because recently new arguments have been publicized: "It's impossible for these ships to reach Europe within six days." But they omit mentioning that there are several ports en route—and also ignore anchoring at sea as an option.

Based on all above—even if no one had asked—the principle "better they err unknowingly" does not apply here since these involve explicit Torah prohibitions like kindling fire etc. More importantly: considering that many travelers will heed rabbinic instruction not to travel on ships operating during Shabbat—it is likely that at least some Israeli ships will adjust their schedules so as not to travel during Shabbat; even saving one ship from desecrating Shabbat makes all efforts worthwhile.

Certainly all this applies especially regarding trips organized by parties who claim religious values—if such guidance is issued they will listen.

As an addition—even though strictly speaking it's unrelated—I note regarding cases where someone boards a ship anyway: in all written discussions I've seen about Israeli ships nobody seems aware of key points: one can always choose non-Israeli ships; even if you argue (incorrectly) that "acquisition from your fellow Jew" allows leniency here—you can still avoid being aboard during Shabbat by disembarking beforehand and waiting for another Israeli vessel—even though this prolongs travel time. This possibility removes any practical difference between three days before/after Shabbat according to various opinions (Rach, Ramban, Razah etc.).

Additionally one can use an Israeli airplane departing/arriving during weekdays.

Apart from these issues—in recent generations another factor arose: all passenger services aboard rely on prohibited labor—many being Torah-level violations—for example desalinating water or supplying water uses machines; likewise lighting cabins including prayer rooms etc.; since most passengers are Jewish—and increasing passenger numbers increases machine use/time—the principle "one candle serves many" does not apply here.

If true danger existed permitting travel—the rabbi must inform travelers it's forbidden after sunset Friday night to benefit from water/lighting aboard etc., since usually there's no sick person aboard requiring leniency (as seen in logs)—and again "one candle serves many" doesn't apply when most passengers are Jewish.

Also note—in large ships like these it's inevitable (psik reisha) over 24 hours some machine will break down requiring immediate repair.

To address every argument—I mention yet another reason sometimes heard: stopping/pausing voyages causes great financial loss which would reduce funds available for national defense etc.; but clearly we do not wage war over Sabbath observance in factories/fields in Eretz Yisrael despite greater financial loss than pausing shipping operations would cause.

I add further—all above did not touch upon desecration of Sabbath's sanctity by a significant portion of Jews—for these ships are viewed as communal property representing our people—and sail under its name; how much more so regarding how nations view us through them! It's painful/disturbing especially considering Ramban's famous words cited by Chasam Sofer—that public desecration like this constitutes Torah-level violation regardless of other factors. See also Rambam Hilchot Shabbat ch. 21 & end ch. 24; Mechilta d'Rashbi Vayakhel; Rashi Beitzah 37a etc.

May he who repairs breaches among Israel pour forth pure spirit from above strengthening Sabbath observance—and Israel shall keep it properly—and immediately be redeemed.

Summary

This letter provides detailed halachic reasoning against operating or traveling on Israeli ships during Shabbat due to multiple Torah prohibitions involved both technically and practically. The Rebbe urges strict adherence out of respect for both halachah and communal sanctity, emphasizing practical solutions while refuting claims of leniency.