Rabbi I have a problem

In order to protect the sanctity of Shabbat as a day of rest, the Torah prohibits melachah, creative activity, and also requires oneg, the enjoyment of the day through the eating of hot meals and benefiting from lighting and heating.

In the modern, Shabbat compliant home, this already involves the permitted use of time switches, urns and hotplates and there are even some well-known manufacturers who advertise a “Shabbat mode” on their ovens.

So the idea of a robot switching on a television or cooking for us on Shabbat is something we can evaluate based on these same halachic principles.

Whether a robot switched on a television or it is set on a timer or even left on all day, it is not permitted to make use of it on Shabbat, even if just passively watching it, as it is considered uvdin d’chol, a weekday activity which contradicts the more spiritual nature of Shabbat.

Before employing “Robo-Chef” there are at least three issues we need to determine. Firstly, the concept of grama, indirect causation of a forbidden activity, means that Zomet could adapt a mobility wheelchair to make it kosher for Shabbat but even if instructing a robot before Shabbat to start cooking at a set time could be classified as grama, it is still problematic because it is effectively planning for melachah to happen under human control – just one step removed.

Secondly, it is prohibited to ask a non-Jew to perform melachah on our behalf, and even though a robot, however intelligent, is not a person, by our instruction, either live or pre-programmed, the analogy arises as it functions as our agent to do something we cannot do ourselves.

Thirdly, even though something may be technically permissible, if it appears to violate halachah, it can be forbidden. So a water mill that grinds grain on Shabbat might be running automatically, but it still looks as though Shabbat is not being observed. Similarly, a robot cooking might lead to the assumption that a Jewish person has prepared the food by engaging in prohibited activity.

The Torah instructs us and our animals to refrain from melachah on Shabbat; while this may include robots, the cholent remains safe.

Alex Chapper is senior rabbi of Borehamwood and Elstree (United) Synagogue

A Progressive view – Rabbi Romain

One answer is: doesn’t it depend on whether it is a Jewish robot?

That is slightly tongue in cheek, but raises the more serious question of what quality we ascribe to an object that can be programmed to act as if it is human?

But even if we say a robot can have human characteristics, the Sabbath laws do not apply to non-Jews, unless the robot has a Jewish mother (robo-bubbe?), it will lack Jewish status.

Still, might it come under the category of the man-servant or maid-servant within your home who is also not supposed to work? If a “Shabbos goy” is forbidden, so too is the Shabbos-robot.

However, assuming the robot is devoid of human status, then what real difference is it from those who already use a blech that is turned on before Shabbat, pre-set light timers or automatic lifts? It is just an extension of technology, so pre-programmed robot help should be just as permitted as they are.

The real question is not so much about the mechanical details, but the purpose behind Shabbat:

It is partly about time off burdensome activities, be it office work, housework or homework, but also time for activities that can be neglected during the rest of the week, be it synagogue services, home prayer, reading, study, walking, family, friends, reflection or enjoyment.

That is why Shabbat observance can vary: the person stuck in front of a computer all day can enjoy working in the garden on Shabbat afternoon. The person who hates DIY should not do it on Shabbat, but those who love it and never have time midweek, can do so.

If you resent how much time you spend driving to work or commuting by train, do not travel on Shabbat; but if you enjoy a drive, then it’s fine to travel to a relative after the service (but listen to a Jewish podcast en route).

This is the framework into which robots should fit. If it can prepare Shabbat lunch so that you are not frazzled on Fridays and enter erev Shabbat exhausted – or cook for someone unable to do so themselves – then that enhances Shabbat.

If it turns on the television so that you can binge watch much of Saturday and avoid any of the positive aspects listed above, then it detracts from Shabbat.

Robots may be OK to use, but personal responsibility as to how they are used is key.

Jonathan Romain is convenor of the Reform Beit Din

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