Paper short abstract:

Contemporary Judaism includes the stream that seeks to reconcile Torah and science. Among its objectives is the facilitation of Shabbat practice by means of technical devices that conform to Jewish law, halacha. Our paper examines the principles guiding the engineering of Shabbat "solutions".

Paper long abstract:

The main challenge is posed by the holy time of Shabbat, during which "work" is forbidden. Associated with work, "fire" is also forbidden for contact and electricity is equated with fire. This raises a considerable number of problems: the use of the lift, wheelchairs, the emergency call button in hospitals, or simply of kitchen appliances or the reading lamp.

Various institutions are dedicated to solving these problems and inventing objects as facilitators of compliance with Jewish law, halacha. Our presentation will address three questions:

1) What gesture is considered permissible in place of the prohibited gesture? Let us take the Shabbat lamp as an example. On Shabbat it is forbidden by halacha to turn off the light by pressing a button. The lamp does not propose to turn off the light but to cover it. This is done, however, by pressing a button and touching the lamp. How are "turning off" and "covering" the light different gestures?

2) The terminology chosen is not that of "object" but that of "solution", "application" or "halach-technologia" allowing to extend the practice of Shabbat into areas previously forbidden - such as going to synagogue for people without mobility thanks to the kosher wheelchair - and make it possible to rejoice during this sacred time (oneg Shabbat).

3) The new political reality of the Jewish people, namely the existence of a State, entails the need to rethink halacha as well as certain political notions. Thus, for example, in the practice of Shabbat and the respect of the prohibitions to act (pe'ula), one can no longer appeal to the goy (the non-Jew) but must find one's own "solutions" through technological research. Similarly, the notion of piquah nefesh (acting to "save life" is permitted on Shabbat) is rethought as piquah nefesh tziburi, "saving public life" or "collective".