A person who isshomer Shabbat orshomer Shabbos (Hebrew:שומר שבת, "one who observes/keeps the Sabbath") is someone who observes themitzvot (commandments) associated withJudaism'sShabbat, or Sabbath, which begins at dusk on Friday and endsafter nightfall on Saturday.
Keeping Shabbat is seen in Judaism as a "sanctification of time", in which the seventh day is distinguished from the other six through both refraining from labor and engaging in positive practices.[1] Under Jewish law (halakhah), this includes abstaining from acts defined asmelacha—forms of creative or constructive work prohibited on Shabbat. These acts include cooking, handling money, writing, operating electrical devices, and otherrestricted activities. In addition to these prohibitions, individuals are expected to fulfillpositive commandments, including enjoying festive meals, engaging in prayer and study, performing rituals, resting, practicing kindness—and for married couples, engaging in sexual intimacy on Friday night.[2]
In Orthodox Judaism, shomer Shabbat generally refers to full observance of halakhic guidelines regarding Shabbat. In most other Jewish movements, the term may describe someone who maintains core elements of Shabbat, such as candle lighting or refraining from work, even if not observing every traditional restriction. Practices vary widely, and in many communities, individuals or families adapt Shabbat observance in ways that align with their beliefs and circumstances.
Being shomer Shabbat often accompanies broader patterns of traditional observance, but not exclusively. Some people center their Jewish identity primarily around Shabbat, without observing other mitzvot.
The phrase "shomer Shabbat" is rooted in the wording of theTen Commandments in Deuteronomy (5:14–15), which instructs to "observe" the Sabbath and sanctify it. (In Exodus, the instruction is to "remember" the Sabbath.) The full phrase appears in theHebrew Bible inIsaiah 56:2,6. It does not appear in theMishnah orTalmud, and appears only infrequently in medieval and early modernrabbinic literature—for example, once inMaimonides' writings, not at all in theShulchan Aruch, and rarely inresponsa until the 20th century. The term has become more common over the past century.
Some synagogues have used the term in their names, such as a congregation in Gateshead founded in 1897 and a predecessor toMachzike Hadath in London. Manuals for observant Jews have also adopted the term, includingShemirat Shabbat ke-Hilkhatah by RabbiYehoshua Neuwirth, and earlier texts such asSefer Shomer Shabbat byDavid ben Aryeh Leib ofLida (ca. 1650–1696).
In mid-20th century America, being shomer Shabbat was relatively rare, including among Orthodox Jews. RabbiEmanuel Feldman described Sabbath observance as a "rarity" in Orthodox circles during the 1950s.[3] Political scientistCharles Liebman estimated that about 4% of American Jews were shomer Shabbat in the 1960s.[4] A major barrier was the lack of labor protections—Saturday was not yet a universal day off from work, and many Jews could not afford to lose their jobs for the sake of observance. Jewish communities organized efforts to change this, including a shomer Shabbat council and parade inFlatbush, Brooklyn.[5][6]
According to theNational Jewish Population Survey (2000–2001), 50% of affiliated Jews (compared to 8% of unaffiliated Jews) light Sabbath candles. Candle-lighting, a central mitzvah marking the start of Shabbat, is practiced by 85% of Orthodox, 50% ofConservative, and 25% ofReform Jews.[7] Overall, 28% of NJPS respondents reported lighting Sabbath candles.
As Shabbat observance has increased in some communities, being shomer Shabbat has become a more visible aspect of Jewish identity. SomeJewish day schools consider it a factor in admissions, and observance can influence social integration.[8][9] Some scholars describe it as the "functional equivalent" of Orthodox identity.[10]
Sabbath observance influences employment, ritual status, and business operations. InOrthodox Judaism, certain religious roles require the individual to be shomer Shabbat, including signing aketubah, acting as a kosher supervisor (mashgiach), or serving as asofer (scribe) writing a Torah scroll.[11]
Apaper factory inKiryat Gat was highlighted in 2000 for operating as a shomer Shabbat business.[12] Some hospitals offer shomer Shabbat residency tracks, and in youth sports, alternate leagues exist to avoid Shabbat conflicts.
Jewish thinkers have described Shabbat as a "palace in time", and as a sanctuary not built of space but of sacred moments. The Sabbath appears in the creation narrative as the first thing called holy, preceding any holy place. The traditional understanding holds that by refraining from melacha and engaging in rituals, Jews sanctify time in imitation of divine rest.
In this view, Shabbat is not merely about cessation from labor, but about shifting consciousness from production to presence. Some interpret it as a weekly return to alignment—a space in which spiritual values reassert themselves. The observance becomes not only a discipline of restraint but a celebration of what is eternal within time.[13]
In the filmThe Big Lebowski, the character Walter Sobchak (played byJohn Goodman) is a convert to Judaism who refuses to bowl on Saturday because he is shomer Shabbat.[14][15]
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