(טו) בַּיָּמִ֣ים הָהֵ֡מָּה רָאִ֣יתִי בִֽיהוּדָ֣ה ׀ דֹּֽרְכִֽים־גִּתּ֣וֹת ׀ בַּשַּׁבָּ֡ת וּמְבִיאִ֣ים הָעֲרֵמ֣וֹת וְֽעֹמְסִ֪ים עַל־הַחֲמֹרִ֟ים וְאַף־יַ֜יִן עֲנָבִ֤ים וּתְאֵנִים֙ וְכָל־מַשָּׂ֔א וּמְבִיאִ֥ים יְרוּשָׁלִַ֖ם בְּי֣וֹם הַשַּׁבָּ֑ת וָאָעִ֕יד בְּי֖וֹם מִכְרָ֥ם צָֽיִד׃ (יז) וָאָרִ֕יבָה אֵ֖ת חֹרֵ֣י יְהוּדָ֑ה וָאֹמְרָ֣ה לָהֶ֗ם מָֽה־הַדָּבָ֨ר הָרָ֤ע הַזֶּה֙ אֲשֶׁ֣ר אַתֶּ֣ם עֹשִׂ֔ים וּֽמְחַלְּלִ֖ים אֶת־י֥וֹם הַשַּׁבָּֽת׃
(15) At that time I saw men in Judah treading winepresses on the sabbath, and others bringing heaps of grain and loading them onto asses, also wine, grapes, figs, and all sorts of goods, and bringing them into Jerusalem on the sabbath. I admonished them there and then for selling provisions. (17) I censured the nobles of Judah, saying to them, “What evil thing is this that you are doing, profaning the sabbath day!
(מה) למען ישמרו בני ישראל את היום הזה לדורותיהם ולא יכרתו מן הארץ:
(מו) כי היום יום קדוש ויום ברוך וכל איש אשר ישמרהו וישבות בו מכל עבודתו יהיה קדוש וברוך לעולם כמונו:
מח) לבל יעשו בו דבר מכל צרכיהם ולא יעשו בו כל מאכל אשר יאכל וכל משקה אשר יישתה:
(מט) ולא ישאבו מים ולא ישאו בו משא להוציא ולהביא בשעריהם אם לא הכינו להם דבר בששת הימים במושבותיהם:
(נ) ודבר לא יוציאו ויביאו ביום הזה מבית לבית כי הוא קדוש ומבורך מכל ימי היובל בשנת היובל:
(45) that the children of Israel may observe this day throughout their generations, and not be rooted out of the land;
(46) for it is a holy day and a blessed day.
And every one who observeth it and keepeth Sabbath thereon from all his work, will be holy and blessed throughout all days like unto us.
(48) (and) that it is not lawful to do any work thereon which is unseemly, to do thereon their own pleasure, and that they should not prepare thereon anything to be eaten or drunk.
(49) and (that it is not lawful) to draw water, or bring in or take out thereon through their gates any burden, which they had not prepared for themselves on the sixth day in their dwellings.
(50) And they shall not bring in nor take out from house to house on that day; for that day is more holy and blessed than any jubilee day of the jubilees:
(ו) וּמַה הוּא הָעֵרוּב הַזֶּה. הוּא שֶׁיִּתְעָרְבוּ בְּמַאֲכָל אֶחָד שֶׁמַּנִּיחִין אוֹתוֹ מֵעֶרֶב שַׁבָּת. כְּלוֹמַר שֶׁכֻּלָּנוּ מְעֹרָבִין וְאֹכֶל אֶחָד לְכֻלָּנוּ וְאֵין כָּל אֶחָד מִמֶּנּוּ חוֹלֵק רְשׁוּת מֵחֲבֵרוֹ אֶלָּא כְּשֵׁם שֶׁיַּד כֻּלָּנוּ שָׁוָה בְּמָקוֹם זֶה שֶׁנִּשְׁאַר לְכֻלָּנוּ כָּךְ יַד כֻּלָּנוּ שָׁוָה בְּכָל מָקוֹם שֶׁיֹּאחֵז כָּל אֶחָד לְעַצְמוֹ וַהֲרֵי כֻּלָּנוּ רְשׁוּת אֶחָד. וּבַמַּעֲשֶׂה הַזֶּה לֹא יָבוֹאוּ לִטְעוֹת וּלְדַמּוֹת שֶׁמֻּתָּר לְהוֹצִיא וּלְהַכְנִיס מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים:
(6) What is the form of the prescribed eruv? It consists of a quantity of food contributed by the residents jointly and deposited on Friday, as if to say: "We are all one fellowship, we all have the same food, and none of us keeps a domain distinct from that of his neighbor; just as we share equally the area of the eruv, so we have equal rights in each of the areas held by each individually; all of us are a single domain." This symbolical act serves to prevent people from falling into error and imagining that it is permissible to move objects from a private domain to a public domain.
No-one shall carry anything from the house to the outside or from the outside to the house
Extracts below drawn from https://www.jstor.org/stable/4467712?seq=1
And https://www.academia.edu/6361709/From_Separatism_to_Urbanism_The_Dead_Sea_Scrolls_and_the_Origins_of_the_Rabbinic_Eruv
See also https://scholarship.kentlaw.iit.edu/cgi/viewcontent.cgi?article=4058&context=cklawreview
Jeiwhs Political Studies Review
https://jcpa.org/article/horaat-shaah-the-emergency-principle-in-jewish-law-and-a-contemporary-application/
Just as Jewish law requires the suspension of every law in the Torah except the norms prohibiting murder, sexual offenses, and false religion, in order to preserve individual Jewish life, Jewish law also provides for its own temporary suspension in order to preserve collective Jewish life. Tsebi Hirsch Chayes’ treatment of this theme concludes with the proposition that while the Torah is eternal, Israel is enjoined to do what it must to insure that eternality. If a specific norm required by the Torah creates consequences that endanger the Jewish polity, these norms may be suspended but not abrogated. For Menahem Elon, the hora’at sha’ah idiom refers to temporary, ad hoc emergency legislation grounded in specific social and religious realities at a given time, and in response to specific circumstances, and these temporary rulings may even become a permanent part of standard Jewish law.
ת"ש (דברים יח, טו) אליו תשמעון אפילו אומר לך עבור על אחת מכל מצות שבתורה כגון אליהו בהר הכרמל הכל לפי שעה שמע לו שאני התם דכתיב אליו תשמעון וליגמר מיניה מיגדר מילתא שאני:
Come and hear. The verse states with regard to a true prophet: “To him [the prophet] you shall listen” (Deuteronomy 18:15). Even if they say to you: Transgress one of the mitzvot of the Torah, for example, Elijah at Mount Carmel,. You should listen to everything they permit according to the hour, you must listen to him. This indicates that a Torah mitzva can indeed be uprooted in an active manner. The Gemara answers: There it is different, as it is written: “To him you shall listen,” which means that it is a positive mitzva to obey a prophet, and a positive mitzva overrides a prohibition. The Gemara asks: Rather let derive from this principle Making a fence for a matter is different.
Making a fence for a matter: To make a fence and fix it, since in that case Eliyahu wanted to bring the people back, by doing this, from idol worship
https://masorti.org.uk/2020/05/?c=
Part of my wariness around Zoom services, therefore, is rooted in a sense that it is a sweeping, and perhaps permanent, change in how we celebrate Shabbat as a community, but which is not the only solution to the problem we face. I worry that the introduction of things such as livestreaming to our in-person services, when they resume, will have a damaging impact on our community. If attendance at a shul service can be achieved by logging into a Zoom meeting room, even when there is an in-person service, we run the risk of disincentivising physically turning up, and deprioritising face-to-face interactions with those in our community. In that sense, we risk undermining the very thing we want to bolster – our synagogue community.
I got really cross when when Rabbi Weiner said, ‘no-one is going to die from not going to shul,’ are you actually waiting for people to die? Are they [the Rabbis of the Movement] really going to wait until people die before taking notice of people who are lonely and by themselves, especially the elderly.
[Looking for videos so people can make their own choices about playing back or not.]
https://www.rabbinicalassembly.org/sites/default/files/2020-05/Streaming%20on%20Shabbat%20and%20Yom%20Tov%20Heller.pdf
Our sages created three kinds of Eruv rituals that both enabled and limited the blurring of lines and categories, for carrying (eruv hatzerot) and travelling (eruv tehumin) on Shabbat, and for cooking for Shabbat on Yom Tov (eruv tavshilin). Perhaps we need a fourth eruv, for communication (an “eruv tikshoret”?) that would do the same for electronics.
This is an unprecedented time in our Jewish tradition. Gathering together in person for prayer is one of our critical practices. This paper reflects a particular transitional moment, as we look ahead from a present when in person communal prayer is impossible, to a near future when it will be possible for small groups only, with many still being excluded. Some congregations will find creative ways to serve the needs of their communities during this time while keeping Shabbat and Yom Tov screen free, and this is to be commended. Other communities will conclude that the wellbeing of their communities and their members depends on offering communal worship during holy times, with electronic transmission being the only means to do so safely, particularly on the High Holidays. After the current crisis is over, some of the leniencies discussed here may no longer apply, but there will still be real human needs and demands to be met through electronic access to ritual..