According to halacha, the operation of a motor vehicle constitutes multiple violations of the prohibited activities on Shabbat (the Jewish Sabbath). Though Jewish law is based on texts that were written long before the existence of the automobile, when driving one performs various actions which the texts specifically prohibit.

For example, the vehicle's ignition combusts fuel, which is considered to violate one of the 39 melachot, as well as creating a spark, which is likewise in violation of a related rabbinic (or possibly biblical) prohibition ("igniting a fire"). Modern vehicles also have many other electrical components, such as lights, that are turned on and off during the course of a vehicle's operation, often without the driver's awareness. Isaiah 58:13–14 calls on Jews to limit their travel during Shabbat, and the law of techum shabbat puts limits on the distance one may travel beyond the city/town where one is spending Shabbat, regardless of the method of transportation.

However, many non-Orthodox Jews have taken differing views on the matter, finding various reasons to permit and justify at least some driving on Shabbat, either solely for synagogue attendance or for other personal reasons as well. Ignoring Orthodox Jewish law, some feel that driving involves less effort than walking, while others feel that those who live too far from a synagogue would be cut off from religious life altogether if they do not drive to reach the synagogue, and the benefits outweigh full Shabbat observance. Other sources reject any defense of driving during Shabbat, arguing that to reject the prohibition would be a rejection of a God-given commandment.

According to both Orthodox and non-Orthodox Jews, driving on Shabbat is permitted (and required) when necessary to save a human life (pikuach nefesh).

Orthodoxy generally prohibits driving during Shabbat under all circumstances except for a life-threatening emergency.

Orthodox Jews have never challenged prohibitions against driving on Shabbat, but rather have striven to make any accommodations necessary to avoid this activity, including living within walking distance of a synagogue and other places where they wish to visit regularly during Shabbat, walking long distances when the need arises, and staying at home throughout Shabbat when this is not possible. Those who are travelling away from their hometown will attempt to find a hotel or other accommodations within a practical walk of their Shabbat needs.

While riding an animal, the primary ancient form of transportation, during Shabbat is rabbinically prohibited, the operation of an automobile is considered a direct violation of Torah law due to the burning of fuel, among other issues. Additionally, those who do drive frequently travel greater distances than those who walk, thereby leaving the boundaries of the local eruv and violating those Shabbat laws pertaining to traveling beyond the "boundary distance" (techum shabbat) and transferring between a public and private domain (hotza'ah).

Orthodox Jews do not view the use of the automobile in order to fulfill the mitzvah of attending synagogue as acceptable. In Orthodox Judaism, committing a sin in order to fulfill a mitzvah other than saving a human life (Pikuach Nefesh) is not considered Halachically acceptable, and if one cannot reach a synagogue by walking, it is preferable to pray at home. In particular, Orthodox Judaism frowns upon those who purchase a home too far to walk to a synagogue, then state they can only reach the synagogue by car, or those who live within a practical walk to a synagogue, but prefer attendance at one that can only be reached by car from their home.