Zomet: making technology with halachah

The Zomet Institute is an Israeli high-tech non-profit organization specializing in IT equipment and electronic appliances designed to comply with halacha. Founded by Rabbi Yisrael Rosen, the Institute has developed solutions for operating electrical appliances on the Shabbat and other Jewish holidays. Appliances made or approved by the institute can be found in religiously observant homes and in public organizations such as hospitals, the Israel Police and the IDF.

On Sunday, thanks to the Women’s League, a bus-full of curious and excited members of Beit Knesset Hanassi set forth on a visit to the Institute, to learn more about its work and the practical applications of its halachically acceptable innovations. We were not disappointed. Located deep in the heart of the Gush, Zomet occupies a low, unpretentious building that, from the outside, gives no clue as to the treasures within. 

Shortly after our arrival our host, Rabbi Yisrael Krengel (right), led us downstairs to a lecture theatre that was packed with ingenious devices, all of which turned out to be props used in his demonstrations. A cheerful and enthusiastic lecturer, he explained that the Institute did not simply give its approval or disapproval to potentially Shabbat-friendly devices: it operated within a firm methodological framework in which there was a hierarchy of halachic acceptability.

The ideal solution to any issue involving a question of melachah on Shabbat is to create a technical solution that was entirely automated and left no opportunity for human intervention at all. Shabbat elevators are the best example. Incidentally, this solution depends on the resolution of a machloket between Beit Hillel and Beit Shammai as to whether the Torah requires shevitat kelim (the resting even of one’s utensils). Beit Hillel’s lenient view is that which was accepted so that, when we rest on Shabbat, our elevators don’t have to be rested too. The next best solution after complete automation is to find a means of continuing the use of technology in its existing state. Both these solutions can be relied upon in all situations.

Two further solutions are available, but these may only be relied on in cases of necessity. The first of these is gerama, the performance of a melachah in an indirect manner and in such a way that the act of the person who performs it is not the sole cause that achieves the desired result. The last solution—also available only in cases of need—involves the modulation of an existing flow of electrical current to the point that it is almost but not quite stopped. Gerama and modulation of current are the means by which electric wheelchairs and scooters are operated.  Rabbi Krengel reminded us that these options are only available to a person who needs it for the purposes of his or her oneg Shabbat (as ruled by Rabbi Shlomo Zalman Auerbach).

The lecture closed with a Q-and-A session in which BKH’s membership distinguished itself with some probing questions and acute observations, all of which were warmly praised by Rabbi Krengel. 

Thanks are due to Shirley March, Sharon Schild and the Women’s League team for all their work in planning and organizing this fascinating excursion.

 Footnote: why is Zomet called Zomet?

 The Hebrew name for the Zomet Institute is Machon Tzomet (מכון צומת). Tzomet is the acronym for Tzevtei Mada veTorah (Hebrew: צוותי מדע ותורה, meaning 'Teams of Science and Torah'). The name was chosen because צומת means 'junction' and the Institute works at the junction of science and halachah--and also because Tzomet sounds better than Tzotem, which would have been the name if 'Torah' was placed before 'Mada', as some have argued it should be.