Observant Jew

In Judaism, a person who is shomer Shabbat or shomer Shabbos (plural ''shomré Shabbat'' or ''shomrei Shabbos''; he, שומר שבת, "Sabbath observer", sometimes more specifically, "Saturday Sabbath observer") is a person who observes the mitzvot (commandments) associated with Judaism's Shabbat, or Sabbath, which begins at dusk on Friday and ends after sunset on Saturday.

Under Jewish law (halakhah), the person who is shomer Shabbat is expected to conform to the prohibitions against certain forms of ''melacha''—creative acts. The observant Jew does not cook, spend money, write, operate electrical devices, or carry out other activities prohibited on Shabbat. In addition, a variety of positive Sabbath commandments are expected to be fulfilled, such as Sabbath meals, rituals, prayers, kindness, benignity, rest and—for married couples—sexual intercourse on Friday night.

In contemporary Orthodox Judaism, the shomer Shabbat person would typically strive to follow all the rules associated with the Sabbath. Within the "liberal" movements of Judaism, the phrase may signify a person who takes seriously the observance of the "core" mitzvot.

The shomer Shabbat is an archetype mentioned in Jewish songs (e.g., ''Baruch El Elyon'') and the intended audience for various treatises on Jewish law and practice for the Sabbath day (e.g., ''Shmirat Shabbat ke-Hilkhata''). In 2000, the media took note that the candidate for U.S. Vice President, Senator Joseph Lieberman, is shomer Shabbat.

Origin and usage

The term ''shomer Shabbat'' is derived from the wording of one of the Ten Commandments in Deuteronomy (5:14-15), which instructs the Hebrews to "observe" the Sabbath day and sanctify it. (In Exodus, the Decalogue states that they should "remember" the Sabbath.) The exact term "shomer Shabbat" appears in the Hebrew Bible 56:2,6. Shomer Shabbat is not used in the Mishnah or Talmud, it occurs a handful of times in the midrashic literature. Similarly, the term is used infrequently in medieval and early modern rabbinic literature: for example, once in Maimonides, never in the Shulchan Aruch and rarely in responsa prior to the 20th century. The term has been used frequently, though, during the last 100 years. It is also used to name shuls, such as a predecessor to Machzike Hadath in London, a Gateshead synagogue (founded in 1897), and one in Boro Park.

Over the years, shomer Shabbat readers have been offered specialized manuals on halakhah, including a popular book by Rabbi Yehoshua Neuwirth and ''Sefer Shomer Shabbat'' by David ben Aryeh Leib of Lida (ca. 1650–1696), pictured.

A shomer Shabbat may be contrasted with the person who desecrates the Shabbat ('' mekhallel shabbat''), a status of serious deviance when done in public.

Social dimensions

In the past, it was relatively uncommon to be shomer Shabbat in the United States, even among the Orthodox. Emanuel Feldman writes that it was a "rarity" in the American Orthodoxy of the 1950s. Political scientist Charles Liebman has estimated that overall, about 4% of American Jews were shomer shabbos in the 1960s. Among other factors, Saturday had not yet been established as a day off from work, and many American Jews found that insistence on Shabbat observance would cost them their livelihood. During this period, to improve observance, Flatbush rabbis operated a shomer Shabbat council and ran a shomer Shabbat parade.

According to the National Jewish Population Survey (2000–2001), about 50% of affiliated Jews (versus 8% of unaffiliated) light Sabbath candles. The first mitzvah in shomer Shabbat homes each Friday evening, candle-lighting is performed by 85% of Orthodox, 50% of Conservative and 25% of Reform Jews (Ament 2005:31). In total, Sabbath candle-lighting is practiced by 28% of NJPS survey respondents representative of 4.3 million Jews (United Jewish Communities 2003:7).

With the increasing observance among Orthodox Jews, the status of shomer Shabbat has become more important. For example, one of the key questions asked about Orthodox Jewish day schools is whether it allows children who are not shomer Shabbat. The shomer shabbat distinction has been found to be a factor in the social integration of children and families. Sabbath observance is a major priority among Orthodox Jewish families and one scholar contends that shomer Shabbat status is the "functional equivalent" of Orthodox Jewish identity.

Various organizations have accommodated the religious observance requirements of shomer Shabbat Jews. For example, after extensive appeals on their behalf, the U.S. National High School Mock Trial Championship made adjustments for observant Jews from the Torah Academy of Bergen County who were the 2005 state champions representing New Jersey. Similarly, hospitals may allow a shomer Shabbat program for residents in medical training, in which the shomer Shabbat resident works a similar amount of hours as other residents, but not on Shabbat or major Jewish holidays. Many municipalities have cooperated with observant Jews in creating a symbolic boundary for a neighborhood (''eruv''), in which a shomer Shabbat is permitted to carry or move items that would otherwise be prohibited, such as a baby stroller. In sports, observant Jews may be accommodated along with Seventh-day Adventists. Alternatively, groups like Tzivos Hashem have set up alternate leagues (such as a shomer Shabbat alternative to Little League

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