There is a widespread misconception that one can have a non-Jew perform any forbidden labor on Shabbat on one’s behalf, and some even have a non-Jew who regularly performs forbidden labors for them (a “Shabbos goy”). In fact, this it is not simple at all, as issuing a direct instruction to a gentile can be entirely prohibited, depending on the circumstances.

A Jew may not instruct a gentile to perform labor for him on Shabbat, and it is also forbidden to derive benefit from labor that a gentile performed on the Jew’s behalf. This is derived from the verse, “No labor shall be performed on them” (Exodus 12:16), i.e., no labor may be performed for a Jew on Shabbat.

Three reasons are given for prohibiting one to instruct a gentile to perform labor for a Jew, and to derive benefit from the labor that a gentile performed on a Jew’s behalf:

(1) The gentile is effectively acting as the Jew’s agent to perform the labor, and there is a general halakhic principle that the legal status of a person’s agent is like that of himself.

(2) Performance of prohibited labor on Shabbat, even if through the agency of a gentile, impairs the atmosphere of sanctity and rest on Shabbat.

(3) There is a concern that the performance of labor by means of a gentile will lead to the general belittlement of Shabbat, and the eventual outcome will be that Jews themselves would do the labor.

Nevertheless, there are instances in which it is permitted to ask a gentile to perform labor on Shabbat. The halakhot of instructing gentiles on Shabbat are highly complex, and therefore, before any situation when the need to take advantage of this possibility might arise, it is recommended to ask a rabbi about the details of that particular case.

Here we will present some examples of situations in which one may ask a gentile to perform a task on Shabbat that is prohibited to a Jew:

When the labor will enable the performance of a mitzva, e.g., if the light in the house has gone out and the family cannot enjoy the Shabbat meal (this ruling is subject to halakhic dispute).

When a person has an illness that prevents him from functioning on his own, and he requires warm food.

When one faces a large financial loss.

When the task in question, if not done, will cause a Jew great sorrow, e.g., if one’s journey has taken longer than expected, and he is stuck with his belongings outside of an inhabited area. Such a person is allowed to ask a gentile to move his belongings to a safe place.

When the act will prevent the suffering of animals, e.g., milking cows on Shabbat.

The above halakhot refer to an explicit directive to a gentile. If one does not issue a direct instruction but only alludes to what he needs done, the law is more lenient, and this is permitted in case of need.

Here are two examples: If one forgot to turn off a light before Shabbat or to activate the timer, which would turn off the light, it is permitted to hint to a gentile by telling him, “the light is on,” and he will understand on his own what to do. It is also permitted to ask a gentile on a weekday, “Why didn’t you do such and such last Shabbat,” from which he will realize what is expected of him on the following Shabbatot.

If there is no real need, it is prohibited to hint to a gentile to perform prohibited labor on Shabbat.

One may not allow a gentile to perform prohibited work on Shabbat in the domain of a Jew if the labor produces noise that can be heard by others in the vicinity. This prohibition applies even if the gentile acts of his own accord. The reason for the prohibition is “the appearance of transgression” (for more on this, see the chapter dealing with this issue, p. 454).

A Jew who inadvertently engaged in prohibited labor on Shabbat may not use the product of the labor during that Shabbat. If he acted deliberately, it is prohibited for him to derive benefit from the product of the labor even after Shabbat.

It is certainly prohibited to tell another Jew, even one who identifies as nonreligious, to perform prohibited labor on Shabbat. One may not even hint at this possibility.

Further reading: For more on the halakhot of benefiting from labors performed on Shabbat, see p. 412.

If one accepted Shabbat earlier than the time specified in the calendar, he may ask others who have not yet accepted Shabbat to perform actions that he himself is no longer allowed to do. Similarly, if a woman has lit the candles, and there are men or women in the house who have not yet accepted Shabbat, she may instruct them to perform chores that she personally may no longer carry out.

From the stage when a child understands the meaning of performing mitzvot, his parents must educate him with regard to Shabbat observance, and certainly may not encourage him to perform acts involving desecration of Shabbat on their behalf. This generally refers to children from age six or seven, and applies not only to explicit prohibitions of the Torah, but also to actions that were later prohibited by the Sages. At this age, it is proper to prevent the children from performing prohibited labor on Shabbat, even if they would do it of their own accord.

With younger children, although one is not necessarily obligated to stop them from doing things on their own, he should not ask or hint that they should perform actions that are prohibited on Shabbat.

Further reading: For more on the importance of educating children from a young age, see A Concise Guide to the Sages, p. 404; A Concise Guide to Mahshava, p. 186.