4696 —בעיות הלכתיות של נסיעה באניה בשבת והשתדלות ציבורית

B"H, 7 Elul, 5716.

Brooklyn.

Haraha"g Haraha"ch iy"a nu"n oseik b'tzt"z tznm"s etc. Moharshi

Shalom u'Vrachah!

The main reason I am writing is that last night Rabbi Holander visited me, and during our conversation he shared that while in Kiev he visited Rabbi Panitch with his friends. There was a person present who said he is the brother-in-law (from a first marriage) of Rabbi Zevin shlita (he does not know more details about him). He appeared to be an elderly man of about eighty. Confidentially, he added that at night he turns off the lights and listens to broadcasts from Eretz HaKodesh via radio.

Since I understood from Rabbi Holander that he has not yet informed your honor about this, and due to his many obligations—I am unsure when he will notify you—therefore I am writing these lines.

Surely you have received my two telegrams, and in addition, Rabbi Vogelernter told me that he too will approach—possibly by telegram—the chief rabbis regarding the situation with the ships in general, and especially concerning the ship scheduled to depart /8;22amp .

After a lengthy conversation with me... he could not give me even one reason for this, not even a weak one—even when I quoted in our discussion what was written in a newspaper from Eretz HaKodesh: "the claim" of pikuach nefesh (saving life), "since if there are extra expenses, travelers will gradually decrease, and over time travel may cease altogether," etc. Yesterday they brought me another strange reason: that if the ship is delayed by a day or two en route—the insurance costs rise significantly, prices increase, and travelers will decrease further.

It is clear how absurd this is even as an initial consideration. By the way—it is worth noting how much this demonstrates how desire can mislead intellect—even alarmingly so. Someone here who wants to permit it but cannot find any logical reason justifies his initial thought with a rationale (typical—perhaps among yeshiva students), even though he speaks about it with deep seriousness: If we say that travelers in such cases are forbidden to travel because the ship might be delayed etc., then what is the basis for later authorities permitting travel when the sailors are Jewish? Thus this itself proves it is permitted even then. Immediately he added: "This itself proves that even ship owners are permitted to operate their ships on Shabbat," since neither early nor later authorities who discuss ships owned by Jews explicitly state that Jewish owners must obey Jewish law.

I would not have quoted even this except that I fear these arguments may also be used in Eretz HaKodesh—and all the more so if they justify it as pikuach nefesh because after some years ships might cease operating altogether.

As explained in my telegram—according to information from behind the scenes—it is clear that without pressure from rabbinic authorities and travelers, ZIM management will not comply with the prohibition. Their new argument is "that there has been an established practice for years for these trips." On the other hand, if rabbis and groups of travelers demand firmly—that unless their demands are met they will not travel—it is clear ZIM management will try to arrange matters (at least with some ships). Therefore I emphasized in my telegram that even if there were grounds to permit travelers (if they do not drink or bathe in fresh water on board, do not use conveniences etc.—conditions which most people will certainly not keep at all)—this permission would effectively nullify the prohibition for ship owners.

I also learned—with great surprise—from Rabbi Vogelernter that people are seeking ways for someone knowledgeable (in machinery?) to visit a ship while it operates to examine its management and machinery operation. Naturally there are difficulties with this (and surprisingly), until now no one has requested the ship's log—for recent weeks—which records all activities and work on board clearly and in detail. When I asked him—since this is the simplest clarification—he had nothing to answer me.

By the way, the Avrechim shlita here reported that Rabbi Frank complained to them that he does not know the content of my letter—even though from what he heard about them his opinion agrees as well. This led me to request by telegram that my letter be shown to him.

I am currently holding back from publishing discussions here about ship issues; only what was written from Eretz HaKodesh has been printed here. But if matters drag on longer, I doubt whether it will remain unpublished... This is another reason why clarifying matters as soon as possible is necessary.

A lesson can also be learned from this matter—as it says: "Woe to those who draw sin with cords of vanity..." Initially ships would depart several days before Shabbat; apparently after seeing everything was peaceful they began departing even on Friday afternoon. And obviously not always exactly "at dawn" (by the way that's impossible since departure involves many port office procedures—and except for rare cases offices do not give up their rest or extend working hours; usually departure begins near midday or later). After passengers board it takes many hours for lists, records, receipts for deposited items, room changes etc.—most often lasting many hours. Thus when departure begins after noon on Friday everything ends well after sunset and nightfall.

For me—all this isn't necessary since there is already a strong halachic basis; I only mention all this to show how public opinion has been misled by ship staff and those who traveled on Friday-departing ships—who cannot claim ignorance since they themselves experienced it—yet they loudly insist there is no work or prohibition involved (and their words are accepted).

Rabbi Chanzin asked me—and also on your behalf—whether to copy or photograph my letter and send it to several rabbis in Eretz HaKodesh. While it would certainly be good for them also to know how ships operate etc.—and apparently they are unaware—but sending by mail etc., raises concerns about undesirable reactions. In my opinion it's easy enough to find one of Anash everywhere where members of chief rabbinate reside etc.—who can visit them personally and show or give them a copy of my letter at an opportune moment. He should be briefed what answers to give regarding questions raised.

If it's correct as I understood from Rabbi Vogelernter shlita—that all members of rabbinical leadership need to be mobilized—then efforts should focus especially on making this happen. If expenses are involved—photocopying etc.—they should be covered accordingly. Of course you may recruit suitable people among Anash for this purpose in my name; only excessive publicity remains questionable whether desirable.

I hope you will speak as needed with Mr. Shazar regarding covering travel expenses for shluchim shlita—it goes without saying it's better done promptly rather than weeks later... I still don't know exactly travel costs and living expenses in Eretz HaKodesh but apparently it's more than I estimated. May it be G‑d's will that any benefit resulting from their visit justifies all expenses—even considering tight finances—and even exceeds them greatly.

Enclosed is something recently published; surely you will share its content widely—and merit many through it; merit of many depends on him.

Summary

The Rebbe urges strong communal advocacy against Shabbat violations related to ship departures, highlighting both halachic reasoning and practical strategies involving rabbinic coordination and discreet communication. He stresses timely action so public awareness leads toward positive change rather than confusion or leniency.