AI “agents” are advanced software systems that can operate autonomously for extended periods. They can write and deploy code, respond to customer inquiries, process financial transactions, manage social media accounts, and handle many other tasks without human involvement.

So what if you set an AI agent in motion before Shabbat, or configure it to run continuously, and have it work throughout Shabbat on your behalf? Is that permitted?

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At first glance, this sounds like a new halachic issue that we’re facing.

But though the technology may be new, the underlying issues aren’t. As we’ll see, similar questions were already discussed at length in earlier generations.

So, to understand the status of AI agents on Shabbat, we first need to step back and look at those earlier discussions.

The Water-Mill Precedent

In the Code of Jewish Law, we find that a person may begin certain processes before Shabbat, even if they continue and finish on Shabbat itself. For example, you can soak dyes, set traps or send garments to a non-Jewish launderer before Shabbat, even though the work will continue once Shabbat begins. Since you’re not actively performing forbidden labor on Shabbat, this is generally permitted.1

This concept would seem to apply to AI agents as well. You’re not doing anything on Shabbat itself; you simply set the system in motion beforehand.

Still, the matter is not quite so simple.

The Talmud2 discusses a case in which a person places wheat into a water mill on Friday, and the mill continues grinding on Shabbat. Rava forbids this. Since the mill makes a loud noise, it detracts from the honor of Shabbat (ziluta deShabbat), and it may also lead people to think that the owner is actively operating it on Shabbat.

Rav Yosef disagrees and permits it. In his view, if the action began before Shabbat, it remains permitted even if it continues into Shabbat and makes substantial noise.

The earlier rabbis debated which approach we should follow. Practically speaking, where there is no established local custom, it’s best to take the stricter approach. But in cases of financial loss, you can rely on the more lenient ruling cited in the Shulchan Aruch.3

Based on these principles, contemporary rabbis have ruled that you shouldn’t leave noisy machines running in your home over Shabbat, even if they were started before Shabbat or activated by a timer. That would include items such as a radio, tape recorder, dishwasher, washing machine, dryer, or similar appliances.4

But what about AI agents that don’t just run in the background but actually complete financial transactions?

For that, we turn to another major precedent.

The Vending Machine Debate

In the early twentieth century, a question arose regarding vending machines: Can a Jew leave a vending machine operating on Shabbat, knowing that non-Jews may make purchases from it during that time?

Some authorities prohibited it. In their view, if a transaction takes effect on Shabbat, then being a party to that transaction is itself a problem, even if everything was arranged beforehand.5

Others were more lenient. And they gave two main reasons.

First, they argued that setting up an automatic process before Shabbat is generally permitted. The Talmud, for example, permits arranging an irrigation system before Shabbat so that a field continues to be watered on Shabbat.6

Second, they pointed out that the person actually initiating the purchase on Shabbat is the non-Jewish customer, not the Jewish owner. Since the owner is not doing anything on Shabbat, he is not seen as an active participant in the transaction at that moment.7

In practice, the accepted custom follows the lenient view, and vending machines are generally permitted to remain in operation on Shabbat.8

From there, later authorities extended the discussion to online stores. Many were likewise lenient. Some added another point as well: ownership of a purchased item may not technically transfer until delivery, which means that what happens on Shabbat may not even be a fully completed sale, but rather a commitment that will only be finalized later.9

At the same time, not everyone saw online commerce as identical to a vending machine. With a vending machine, once it’s stocked, the seller is fully removed from the process. But with online sales, the seller remains involved until the order is fulfilled and shipped. Because of that, some argued that the seller is still meaningfully connected to a Shabbat transaction, even if no direct action is taken on Shabbat itself.10

Even so, many rely in practice on the lenient view and permit a website to remain active over Shabbat, as long as there is no human intervention on Shabbat itself.11

But there is yet another issue to address: work that is initiated on Shabbat.

The Timer Debate

When timers first became common, some authorities questioned whether they should be used at all on Shabbat.

Some compared them to the water mill mentioned in the Talmud. If something visibly runs during Shabbat, it may lessen the honor of Shabbat and lead others to suspect that someone operated it on Shabbat.12

Others raised a different concern. In the classic Talmudic cases, the action begins before Shabbat and simply continues into Shabbat. A timer seems different because the action itself begins on Shabbat.13

And there were other concerns, too. Some worried that a person might come to adjust the timer on Shabbat.14 Others suggested that the leniency only applies when no particular benefit is intended for Shabbat.15

Still, the accepted ruling is that timers may be set before Shabbat. Since their use has become so common, people no longer assume that an automatic change on Shabbat means someone violated Shabbat. And once that concern faded, the practice became much more accepted.

Because of that, many contemporary authorities permit the use of timers not only for lights, but for other household appliances as well. This has become widespread practice among observant Jews.16

That said, some authorities say that using a timer for personal household needs is one thing, but using it to keep business or work-related activity running through Shabbat is another. In the latter case, they argue, there is more reason to worry that this weakens the atmosphere and honor of Shabbat.17

And that concern would seem especially relevant when it comes to AI agents carrying on your work throughout Shabbat.

Where Does All This Leave Us?

It would seem that if using AI agents for a particular task is still uncommon and unusual, then allowing such an agent to operate on Shabbat would be difficult to permit.

Even if it does become common, an agent whose activity creates noticeable noise would still present a problem, unless that kind of operation has become so standard that it no longer detracts from Shabbat or raises suspicion.

But even if neither of those concerns applies, one more question remains. If an AI agent is visibly conducting a person’s affairs on Shabbat, does that itself take away from the spirit and sanctity of the day?

After all, Shabbat observance isn’t just about refraining from activities, it’s about creating an atmosphere of holiness, distinct from the rest of the week.

So while there may be cases where leniency is warranted, this is not something to treat lightly. The most appropriate path is to discuss the specific case with a competent rabbi.