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What should farmers do on Shabbos?

Answers to questons about Jewish matters by SAJR’s eminent panel of rabbis and rebbetzens.






What should farmers do on Shabbos?

“I am a farmer in the Free State. I try to keep as many of the mitzvoth as possible and I even keep a kosher home on my farm. On Shabbos my family and I am torn between keeping Shabbos and not driving or breaking Shabbos and driving to participate in our closest minyan which is about 80 km away. I know this is a difficult choice but what should we do – what is more important, being part of a community and participating in the minyan, or keeping the non-driving requirement of Shabbos?”

Rabbi Ramon Widmonte replies:

“What a question within the month of Comrades! Surely the answer is to jog to shul, it’s only 80 km? It would be great training.

“With less flippancy, though, as Achad Ha’am put it, more than the Jews have kept Shabbat; Shabbat has kept the Jews. Sometimes we mistake what we will achieve from bypassing halacha for a ‘greater’ goal, but halacha always has the longer view.

“Here the answer is clear. The two principles at odds are: participating in the community vs keeping the laws of Shabbat; but by keeping Shabbat, one is participating in the broader community of Jews throughout the world and throughout all time!

“Something else to consider is where one lives, and thriving on a daily basis in the proximity of a community and shul is also something to consider – community is not just on Shabbat.”


Rabbi Ari Kievman of Chabad House responds:

I commend your desire to be at shul and part of the minyan on Shabbos. Shul really is the centre of Jewish communal and spiritual life. Prayer with a minyan is considered especially propitious. 

However as significant as prayer in shul is, as it was instituted by our great sages, it is not biblically mandatory.

The Torah says: “You shall not kindle fire in any of your dwelling places on Shabbos.” Considering that cars run on combustion engines which the dictionary describes as “an act or instance of burning”, driving on Shabbos is actually in violation of a biblical command except in case of emergency. 

It is disappointing because who doesn’t want to be in shul on Shabbos? 

If you want to keep Shabbos properly, then it would be necessary to take some proactive steps to do so. Either you can arrange to stay within walking distance of the shul (a hotel, B&B, flat, shul room, another congregant, etc) or pray by yourself at home with your family which may be very beautiful and meaningful too. 

You’re always welcome to join our shul and there’s no shortage of hotels in the Sandton central area. Oh and the Rebbetzen offers the best gastronomic delights!

Rabbi Yehuda Stern replies:

Shabbos is symbol of the relationship between the Jewish people and G-d. It testifies that G-d created the world and rested from all work on the seventh day and so we do the same. By desecrating the Shabbos we are, G-d forbid, doing the opposite.

Driving is prohibited on Shabbos, even if it is in order to perform a mitzvah. Hence, one who aims to be ‘Shabbos observant’ should not drive to shul. We are therefore encouraged to purchase a home that is in walking distance from a shul.

However, our sages have also said: “Desecrate one Shabbos so that you may be able to observe more Shabboses.”

For one who is not properly observing Shabbos, the inspiration of the Shabbos shul services may indeed bring to his full observance of Shabbos in the future. In this context, many halachic authorities will justify one’s driving to shul on Shabbos.



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1 Comment

1 Comment

  1. Jeff

    Jun 17, 2014 at 7:42 pm

    ‘How does the rabbi know that driving is biblically prohibited on the shabbos? Where in the Torah does it say so? If I recall correctly, cars were not yet invented then. ‘

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Yochanan’s gamble: the controversial move that saved Judaism



Rabban Yochanan ben Zakkai, known as the father of rabbinic Judaism, saved Judaism from complete and utter destruction during the Roman Siege of Jerusalem in 70 CE. However, his methods weren’t without controversy. He was crafty, practical, and pragmatic, and history has questioned his behaviour ever since.

Limmud@Home on 22 August 2021 featured Marc Katz, the author and rabbi at Temple Ner Tamid in New Jersey, United States, who discussed Ben Zakkai’s controversial gamble that saved Judaism, and the lessons that can be learned from it.

The zealots, a group of religious fanatics in Jerusalem, wanted to fight the Romans. When the sages refused to engage in battle, the zealots burned wheat, deliberately causing starvation to make the people desperate and have no other option but to fight.

“Show me a method so that I will be able to leave the city, and it’s possible that through this, there will be some small salvation,” Ben Zakkai told Abba Sikkara, the leader of the zealots.

Heeding Sikkara’s advice, Ben Zakkai pretended to be dead. In a coffin, he could possibly travel outside the city to seek a solution with the Romans.

Rabbi Eliezer and Rabbi Yehoshua successfully carried Ben Zakkai past the guards, who were of the faction of the zealots, by telling them that they were burying the coffin outside the city.

When Ben Zakkai reached the Roman camp, he spoke to Roman leader Vespasian. Ben Zakkai helped Vespasian cure his swollen feet. Vespasian offered something in return, and Ben Zakkai asked for certain Jewish lives to be spared and doctors to heal Rabbi Tzadok.

Why didn’t he ask the Romans to spare Jerusalem? He maintained that Vespasian might not do that much for him, and there wouldn’t be even this small amount of salvation. Therefore, he made only a modest request in the hope that he would receive at least that much.

Katz said several lessons could be learned from this story.

He drew a comparison to US President Abraham Lincoln at the time of the American Civil War in the 1860s, who freed slaves.

“One of the things he’s famous for is that he surrounded himself with people who disagreed with him in order to build the best coalition and understand that he didn’t have all the right views in a time of discord,” said Katz. “So, many of his secretaries – like his treasury secretary, his war secretary – were people who were actually his political rivals but he brought them in because it was really important for him to listen to them. It was pragmatic because he knew the social capital he was going to gain from it. It was also hopeful because he wasn’t so caught in his ways that he couldn’t hear them out or heed their warnings. That is exactly what Ben Zakkai is doing. Not only is he creating this plot of land where he is going to save Judaism, but he is the kind of guy who tends to think about politics in the way he governs.”

Another lesson is to try to seek compromises, just like Ben Zakkai did with Sikkara.

A further lesson is to have love and kindness, not regret and hatred. Katz discussed what happened when Ben Zakkai was leaving Jerusalem with Yehoshua, and they witnessed the destruction of the Temple. “Don’t be bitter, my son, for we have another form of atonement which is as great, and this is [an] act of love and kindness [gemilut hasadim],” Ben Zakkai told Yehoshua.

An additional lesson is not to be afraid of people. If they kill you, you won’t be dead for eternity as there is life after death. But the supreme king of kings, the Holy One, Blessed be He, lives and endures forever and all-time, and if he kills you, you are dead for eternity.

“Yochanan doesn’t know if he is going to heaven or hell,” said Katz. “I truly believe that’s because he doesn’t know whether he made the right call or not – he doesn’t know if the pragmatic decision he made was better than going for broke and asking for Jerusalem to be saved.”

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The dispersal of the Bukharian Jews



The story of the Bukharian Jews, a community with deep roots in Central Asia, is sadly coming to an end, but the community’s legacy lives on in the United States and Israel, where most of the remaining Bukharian Jews now live.

Uzbekistan-born Bukharian Jew, Ruben Shimonov, told of this little known Jewish group which emanates mostly from Kazakhstan, Uzbekistan, Kyrgyzstan, Turkmenistan, and Tajikistan, countries in the heart of the Asian continent.

Speaking to a virtual audience via Zoom at Limmud@Home last Sunday, 22 August, Shimonov said the different layers of culture, cuisine, music, and language in the region were an amalgamation of all the different cultures of Central Asia, and were also reflected in the small but deeply-rooted community of Bukharian Jews.

The Bukharian Jewish story begins with the Babylonian conquest of the ancient land of Israel, Judea, and subsequent exile of Jews east of the land of Israel to other regions of the Babylonian Empire, namely present-day Iraq and Iran.

The Babylonian Empire was conquered by the Achaemenid Empire in 539 BC. “Under the Achaemenid Empire, the king was a more benevolent king and he allowed Jews to return to rebuild Jerusalem and the Beit HaMikdash,” said Shimonov. “But many Jews stayed as they now felt safe and secure under this new reign and moved even farther east of this new large Achaemenid Empire. This, folks, was Central Asia.”

Shimonov believes that the Bukharian Jews were more integrated with the local non-Jewish communities in Central Asia than, for example, the Ashkenazi Jews of Eastern Europe.

“Even though Bukharian Jews for a large part of their history lived in quarters [maḥalla], there was constant interaction with the dominant societies amongst which they lived,” said Shimonov. “For example, the shashmaqam musical tradition is influenced by Sufi Islam, but many Bukharian Jews became the gatekeepers of this tradition.”

According to Shimonov, there are 250 000 Bukharian Jews in the world. Most of them now live in Israel or the United States, primarily in the New York City borough of Queens.

“In Uzbekistan, there are fewer than a thousand Bukharian Jews left – mainly elderly folk who are staying behind because it’s harder for them to emigrate,” said Shimonov. “Jews in Uzbekistan are highly protected; their safety is preserved. And Jews do go and visit Central Asia, including Uzbekistan, where there is one kosher restaurant and a couple of synagogues. But our story is quickly coming to an end in our place of origin.”

In the Tajikistan city of Khujand, where Bukharian Jews once enjoyed a rich communal life, the last remaining Jew, Jura Abaev, died in January this year. Zablon Simintov, a carpet trader who is the last remaining Jew in Afghanistan, is reportedly safe as the country comes under the control of the Taliban.

Shimonov, who emigrated from Uzbekistan three years after the collapse of the Soviet Union, said the main reason for the low numbers today was the struggle of the Bukharian Jews living in Uzbekistan and Tajikistan under the Union of Soviet Socialist Republics.

“State-sanctioned antisemitism and dispossession or marginalisation of Jews was part of that story even though there were more ups than downs. And then, the subsequent new instability of the newly formed independent republics – whenever new countries are formed after the colonial past there is more often than not a lot of political, social, and economic instability,” he said.

“As a democratic minority, we felt that even more. So, the urgency to leave was clear and present. In the decade of the late eighties to mid-nineties, we went from having the majority of our community living in this place where we had lived for centuries to the majority of our community living in a new diaspora. In Uzbekistan, the real impetus to leave was more about everything I mentioned than antisemitism coming from our Muslim neighbours.”

“Our Muslim neighbours were our friends, and we baked bread with them,” Shimonov said. “This is different to Jews coming from the Arab world, where Arab nationalism and Zionism came to a head in a way that the Jews were sadly caught in the crossfire.”

In contemporary times, Uzbekistan-born billionaire Lev Avnerovich Leviev and Israeli Dorrit Moussaieff are two of the Bukharian Jews who have made an impact. Known as the “king of diamonds”, Leviev annually sent large quantities of Passover food to Chabad emissaries in the Commonwealth of Independent States to distribute to Jews in these communities. Moussaieff, the former First Lady of Iceland, promoted Icelandic culture and artistic productions in the international arena.

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Shabbat Around The World beams out from Jozi



More than 75 devices around the globe logged in to Beit Luria’s World Union for Progressive Judaism (WUPJ) Shabbat Around the World programme on Friday, 15 January.

Whether it was breakfast time in California, tea time in Europe, or time to break challah in Johannesburg, participants logged in to take part in Beit Luria’s Kabbalat Shabbat service.

Among those participating were Rabbi Sergio Bergman, the president of the WUPJ; chairperson Carole Sterling; and Rabbi Nathan Alfred, the head of international relations. Singers Tulla Eckhart and Brian Joffe performed songs from a global array of artists, along with Toto’s Africa to add a little local flair to the service. After kiddish was said and bread was broken, Rabbi Bergman thanked Beit Luria for hosting the WUPJ. The shul looks forward to more collaborations with its global friends in the future.

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